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OTHER SHEEP 
I HAVE 



BY 



THEODORE CHRISTIAN fa^ 



THE PROCEEDINGS OF THE CELESTIAL COMMISSION 
ON CHURCH UNITY 



* Truth embodied in a tale 
May enter in at open doors/ 



G. P. PUTNAM'S SONS 

NEW YORK AND LONDON 

Gbe ftnfcfterbocfter press 

1911 



.Kb 



Copyright, 191 i 

BY 

G. P. PUTNAM'S SONS 



*f 



Ube tuUcfcerbocfcer ptees, Hew ]t?orfe 



©CLA303346 



NOTE 

IN the following pages certain opinions expressed by 
imaginary characters in the work are really the opinions 
of learned authorities in the churches represented by the 
speakers, or of persons of the type of character depicted, 
credit for which is given by foot-notes. These have not been 
put in quotation marks, in order to give the impression that 
the words emanate from the character who utters them, 
that the continuity of the story may not be interrupted, 
and that the reader may not be confused. Some of these 
quotations are in the exact words of the original. 

The author acknowledges his indebtedness to the various 
publishers and authors mentioned in the foot-notes for 
their kind permission to use the citations from works 
appearing under their imprint. 





CONTENTS 




Alpha. 


How it Happened . . • . 


PAGE 
1 


Beta. 


How the Journey Began 


5 


Gamma. 


On the Way 


10 


Delta. 


The Arrival 


24 


Epsilon. 


The Inquiry Begins 


45 


Zeta. 


The Testimony of Romanus 


9i 


Eta. 


England to the Rescue . 


129 


Theta. 


Of Such Stuff Were Martyrs Made 


158 


Iota. 


In Line with Christ's Messengers 


168 


Kappa. 


By their Fruits ye shall Know 
them ...... 


186 


Lambda. 


In Beauty's Name .... 


193 


Mu. 


A Safe Stronghold Is Our God 


207 


Nu. 


See here is Water, what doth Hin- 
der me to be Baptised ? . 


223 


Xi. 


As the Voice of Many Waters 


233 


Omikron. 


And how shall they Preach unless 
they be Sent? .... 


245 



Pi. 



In the Multitude of Councillors 260 



VI 



Contents 



Rho. 

Sigma. 

Tau. 

Upsilon. 

Phi. 
Chi. 
Psi. 

Omega. 



East, West, Hame 's Best 

One — of Many 

He hath Sent me to Heal the 
B roken-Hearted 

Rich in Saving Common-Sense 
And, as the Greatest only Are, 
In his Simplicity Sublime 



PAGE 
292 

296 



303 



310 



It Is the Lord's Doings — Marvellous 321 



But the Greatest of These . 

Eye hath not Seen, nor Ear Heard, 
the Things which God hath 
Prepared ..... 

The Prayers of David the Son of 
Jesse are Ended 



APPENDICES 
I. — The Extent of the Universe . 

II. — The Beginning of Early English Chris- 
tianity ...... 



III.— The Early Anglican Church . 

IV. — The Independence of the Church of 
England ...... 

V. — The Organic Continuity of the Church 
of England 

VI. — The Nag's Head Fable .... 



344 

358 
364 

367 

37i 

375 

379 

381 
383 



OTHER SHEEP I HAVE 



Other Sheep I Have 



ALPHA 
How it Happened 

WHETHER I have been in the body, or out of the 
body, or present in the body but absent in spirit, 
I know not. 

Though I cannot find that I have been missing here 
upon earth, I have been caught up into the seventh heaven, 
I have been living another life and for an indefinite time. 
Time, did I say? What is time? I have lived years since 
last on earth and yet have I not been missing. By reason 
of what I cannot but believe was Divine command, I have 
been with Him with whom one day is as a thousand years 
and a thousand years as one day. 

I am told that I have been dreaming, that I have seen 
a vision. A dream — lasting so long? The stuff that dreams 
are made of is in fact of such peculiar texture that in many 
well authenticated instances, where the proof was beyond 
dispute, but a fraction of ordinary time was necessary to 
cover years of dream life. But this is something different, 
and the proof is not wanting. 

On my desk before me is a pile of manuscript, a portion 
of what is now spread before you on these pages. Did I 
write this great quantity in an ordinary dream? I may. 



2 Other Sheep I Have 

Such things have been known. 1 But it would have been a 
physical impossibility to have written it in a few moments. 
According to my recollection, which is very clear, it was 
written by Divine command. And so distinct is the impres- 
sion retained that I did as I am convinced I was com- 
manded, and have finished it from recollection, for the 
guidance of my fellow mortals. I have apparently been 
recalled from another life expressly for that purpose. I 
had no alternative. There was every reason that I should 
obey. There was no reason why I should not. I have so 
done and the result is before you. 

It may perhaps be thought that I arrogate to myself 
great importance by claiming to be a special messenger 

1 A THEOLOGICAL STUDENT WHO WROTE SERMONS WHILE ASLEEP. — 

One of the most remarkable and puzzling stories of somnambulism has 
recently come to light. The subject was a young ecclesiastic at a 
seminary. The Bishop of the Diocese was so deeply interested that 
he went nightly to the young man's chamber. He saw him get 
out of bed, secure paper, compose, and write sermons. On finish- 
ing a page he read it aloud. When a word displeased him he wrote 
a correction with great exactness. The Bishop had seen a beginning of 
some of these somnambulistic sermons and thought them well composed 
and correctly written. Curious to ascertain whether the young man 
made use of his eyes the Bishop put a card under his chin in such a 
manner as to prevent him seeing the paper on the table before him, but 
he still continued to write. 

Not yet satisfied whether or not he could distinguish different objects 
placed before him, the Bishop took away the piece of paper on which he 
wrote and substituted several other kinds at different times. He always 
perceived the change because the pieces of paper were of different sizes. 
When a piece exactly like his own was substituted he used it and wrote 
his corrections on the places corresponding to those of his own paper. 
It was by this means that portions of his nocturnal compositions were 
obtained. His most astonishing production was a piece of music writ- 
ten with great exactitude. He used a cane for a ruler. The clefs, the 
flats, and the sharps were all in their right places. The notes were all 
made as circles, and those requiring it were afterward blackened with 
ink. The words were all written below, bat once they were in such very 
large characters that they did not come directly below their proper 
notes, and perceiving this, he erased them all and wrote them over 
again. — London News. 



How it Happened 3 

from the Most High, but if the work had to be done by 
any mortal, I possess peculiar fitness for the work. 

I am a servant of the Master, a server at His altar, at 
what particular one need not now appear. That, however, 
has not always been my vocation. My former worldly 
work was to record and tell of man's deeds and misdeeds, 
a worldly scribe. I have recorded man's words in set 
speech and deliberative assembly. I was an adept in that 
calling. While so engaged, the belief came that I was 
fitted for the Lord's own more peculiar work. I gave up 
earthly profit for His service. The worldly occupation 
had its attractions, but I loved the Lord's work more. 
So I then thought. I have since learned better. What I 
really wanted were fame, power, influence, standing. These 
were more attractive than riches. I had my reward. In 
the place I proposed to fill, that of a great sacred orator, 
for which I was not fitted, I was unsuccessful. I could not 
move men nor gain them by my eloquence. Few can. In 
my study, when that unfitness was most apparent to my 
understanding, I was restless, unsatisfied, given to dream- 
ing of what I might do, not for the Lord's glory but for 
my own. When I was really about my Father's business, 
abroad among the poor and lowly, for which humble work 
I was well fitted and in which I was most successful, I 
was contented and happy. 

But I did not see the Lord's hand in all this. I was not 
content to do what it was evidently His will that I should 
do. I continued the strife for the unattainable, brooding 
over the absence of gifts which were not mine, and dream- 
ing of impossibilities. 

It was in my study in the midst of one of these dreams, 
when I should have been without, actively occupied with 
what my hands found to do, that the Lord in His infinite 
wisdom called me. The call has been my salvation. After 
the peculiar work, which was then given me, was done, 
as it now is, I am ready to do His will whenever and 
wherever it may become manifest. 



4 Other Sheep I Have 

The manner of this call is indistinct in my recollection, 
and the manuscript before me does not show it, but that is 
unimportant. As near as I can remember, the call came 
by means of a messenger of whose form no likeness remains 
upon my mind. In essentials everything is clear. In non- 
essentials, recollections of events are erased from my 
memory as a line from a tablet. 

The message received was to the effect that there was 
work to be done, for which, by reason of my former and 
present occupations, I was peculiarly fitted. There was 
a supernatural event to take place which must be recorded 
and the record made known to men. Would I undertake 
the work? 

Fortunately my better nature was my guide and I 
accepted the commission gladly. 

"Then," said the messenger, "follow me. Whatever 
you may see or hear, record and preserve, or fix it in 
memory so that it may be written." 

Hence it was that on giving my assent I found myself 
floating away in space as in a dream, without will of my 
own, not caring whither, at peace with myself and all men, 
on the Master's business. All that I have seen no brush 
can depict, no pen can describe, no tongue can tell, but 
what is permitted I impart as far as my inadequate faculties 
will permit, and what has happened upon this earth, I 
here record as faithfully as any living man had ever recorded 
fact before. 



BETA 
How the Journey Began 

THE scene was one of great distinctness and yet indis- 
tinct. There were present celestial beings with me a 
terrestrial. There was an ineffable and undefined pres- 
ence, but one nevertheless fully appreciated by the senses. 
I felt that I must be standing in the presence of the great 
Ruler of the universe, but of His form and likeness I can 
recall nothing. 

Words apparently were spoken but in what language I 
cannot say. But ideas were conveyed as on the great day 
of Pentecost when all heard in their own tongues the 
wonderful works of God. 

More defined than the Ineffable Presence was a being 
to whom apparently was being given certain directions, a 
being not God, not man, not angel, with a body of exceeding 
beauty, a face of wondrous kindness, every motion, every 
utterance, every look betokening God's well trained and 
faithful servant. 

I caught the sense, not the wording of the directions 
given : 

"Our well beloved and faithful servant. Thou hast 
heard of that most distant atom in our universe, of infini- 
tesimal size, least among the many inhabited worlds as they 
are among the uninhabited, a mere satellite of smallest 
size of one of our smallest suns, the little globe called Earth, 
but yet of great notoriety and of more importance than 
5 



Other Sheep I Have 



any of the myriads of mighty worlds, because to that little 
earth was sent in former time our own dear Son. It was 
on this little earth that He, of His own free will, became 
as man, as such lived, was there vilely entreated, and by 
men was put to death as man, that these creatures of our 
creation might be brought back to their first estate and 
that our power and glory might be shown among them in a 
way that would appeal to their human intellects. It is 
Heaven's mystery as well as that of earth." 

My knowledge of the science of Astronomy had indeed 
taught me that our little earth, compared with God's 
universe, was but as less than a grain of sand upon the 
seashore. I had often wondered why God in His inscru- 
table wisdom should have selected it for the manifestation 
of His power over infinite detail — this earth, a smaller 
satellite of a smaller sun of the many comprised in the 
nebula we call our " Milky Way," of which suns about fifty 
millions are distinguishable to our strongest instruments, 
and which nebula may be but one of many others like it 
beyond our ken. 

Could human reason be found for the selection of the 
particular nebula of which our sun is one of the smallest 
fragments and for the setting apart of that sun and its 
system ; why was a smaller satellite chosen among the more 
mighty ones belonging to that sun, and being chosen, why 
did little Palestine have the honour of the residence of 
Deity rather than one of the mighty empires of the earth? 

It must all have been a portion of a lesson to prove that 
God is great by reason of His power over small things as 
well as His control of immensity. The astronomer can 
reveal part of the wonders of God in His greatness. It is 
the occupation of the servant of God to reveal God's 
power just as wonderful over littleness. 

Surely this speck, our earth, cannot be the only inhabited 
spot in this great universe. 1 But of all God's inhabited 

1 Of all the evidences of narrow-mindedness and folly I know of no 
greater one than the stupid belief that this little planet is singled out 



How the Journey Began 7 

worlds, can our little earth be the only place in God's 
creation where God's creatures have gone astray and 
where God's own Son has come in person to remedy the 
evil? Surely such distinction could occur but once and 
but one world could have such pre-eminence. It is beyond 
man to appreciate that a soul, the one Godlike attribute 
of man, is of more importance than millions of worlds which 
are but playthings to the Almighty. happy earth! and 
yet how unhappy to have received such honour disdainfully ; 
to have treated the Godhead shamefully; to have rejected 
Him ignominiously ; we the inhabitants of this earth; so 
small but yet so important as to be known to every inhabi- 
tant of heaven as the scene of God's crowning glory; a 
mite among worlds but a metropolis among heavens. 

The instructions continued: 

"From this distant world petitions have come up from 
our faithful people praying for unity among themselves, — 
that they all may be one. 

"That they all may be one! One in what? They, our 
people, many of them faithful according to their abilities 
as human beings, are at enmity among themselves. Since 
the Son of God was among them dissensions have sprung 
up, jealousies, wars, strivings one against another. Dis- 
agreements, and divisions exist which are unseemly. Our 
faithful people are disturbed thereby. By reason of these 
conditions they cannot do their Master's will nor perform 
His work as they would. They are impotent to remedy the 
evil and the more so as many of their fellows think these 
dissensions of no moment, nor do they desire to assist 
in their removal. 

"Now, our faithful servant, these petitions require our 
faithful attention as most important. Fly speedily. Find 
this little earth. Take with thee our servant Peace who 
has been there before. He knows the way and will direct 

to be the seat of life and that all other heavenly bodies are fiery masses 
or lumps of ice. Most certainly some planets are not inhabited but 
others are. — Tesla. 



8 Other Sheep I Have 

thee. Take with thee also our servant Charity, whose 
influence is as great for good as that of Peace. Between 
them both the unruly spirits among our people may be 
brought to a better way. Take also our recording angels, 
Bonum and Malum. Take also this yonder mortal who 
may interpret for the benefit of his fellow men. Find the 
cause of this trouble. Hear fully all who now desire to be 
heard and others. Learn with certainty what those of our 
faithful, who are now asking this thing, are willing to do 
to help bring it about, — if they are in earnest in their peti- 
tion. Find out if they are willing to give up anything for 
the end desired — if they will sacrifice aught — if they really 
desire what they ask. Shouldst thou find that their wishes 
are really as represented, then ascertain if they are active 
to bring it about and if not, why they are not. Should some 
be lukewarm, find why they are content to be so. Should 
any oppose, find why this is so. See if what these petitioners 
apparently desire is possible to mortals or desirable, — if it 
is for their good. 

"We send thee not in particular to such as those called 
Jews, Turks, Infidels, or Heretics, nor to those of any 
particular organisation, but to all our faithful people, — to 
all who call themselves by our name in any form. 

"But remember thou art not a god. Thou art on that 
account better suited to understand these mortals who 
have no Godlike attributes, except in their own imagina- 
tions, save that of Soul. Do not order or try to compel. 
That is not thine instruction. Make but suggestion. Thy 
mere presence may do much in causing them to think and 
act for themselves. The very inquiry may cause them to 
see error. It may shame them for asking that the thing 
which they might do for themselves should be done for 
them. Thou art not omniscient nor omnipotent, but for 
the time thou and thy fellows shall be omnipresent if need 
be for thy purpose. And thou shalt have the power to 
compel all or any to come before thee and testify. And more 
important, not only shall they appear, but thy power shall 



How the Journey Began 9 

compel them to reveal their most inmost hearts, their 
most secret reasons. 

"When most fully informed, return hither with thy know- 
ledge. If thy report be favourable, the prayer of their peti- 
tion shall be granted. Doubt not but that we might obtain 
our ends without this means, but trust our wisdom, do 
our bidding, and go. Fly, Faithful!" 

Turning, the faithful servant of the Most High motioned 
me to follow. 

So the journey began. 



GAMMA 
On the Way 

WHERE was that point from which we started? 
Has it ever occurred to you wise astronomers who 
through the night study unceasingly God's wonders in the 
heavens, that perhaps at some time, when you have pointed 
your so-called powerful instruments at some unknown 
distant speck in the celestial universe, you may have been 
looking at that central point around which all worlds and 
systems of worlds revolve, that which may be heaven itself? 
You may at such a time have had under your observation 
the home of the Creator of the universe and the residence 
of the Mighty Judge, from which He may come at no very 
distant day to visit us again, not as humble man but in 
Glory, Might, and Majesty. 

Such may have been the point from which we set out on 
our journey to earth with distance as of no account, with 
time as no object, one day in the celestial economy being 
literally and actually the equivalent of a thousand years, 
and a thousand years as of no more importance than a 
single terrestrial day. 

After the sense of bewilderment, which had overpowered 
me while in the dazzling splendours of the august presence, 
had been partly overcome, for those splendours were of 
such an overpowering nature that it was hardly possible 
for humanity to witness them with safety, the immediate 
surroundings began to be more noticeable. 

The party was plainly under the direction of that servant 



On the Way n 

of the Most High to whom it had been given in charge. 
This supernatural being was not known by specific name 
but was always addressed by some distinguishing title of 
great respect. The pilot, with whom he who was direct- 
ing was in continual conference, was plainly the angel, 
Peace. As we settled down to the routine of our journey 
and the place from whence we came faded behind us, it 
was noticeable that we were apparently moving with in- 
credible swiftness but yet with ease, in the midst of what 
seemed a boundless ocean of space and intense blackness. 

On our earthly oceans we may journey for days together 
with nothing around but the monotonous scenery of sea 
and sky. On such a voyage a speck of land occasionally 
appears, in time developing into a port of call, which, 
when we arrive, brings change of scene, activity, and objects 
of interest, and is again succeeded as the voyage continues 
by the renewed monotony of sea and sky. 

The voyage through celestial space was of a similar 
nature. 

As we looked around there appeared in the far distance 
on all sides, faint specks of light in the starless heavens, 
mere flickers, uncertainties, hardly distinguishable. 

"Is this the way?" asked our supernatural leader, indi- 
cating one of these specks towards which Peace was 
apparently tending. "Is that the world we seek under 
the Master's direction?" 

"No," said Peace, "it is not yet in sight." 

" In which direction then lies the way?" 

Peace indicated a direction in which I could at first 
distinguish nothing whatever, but as I strained my eyes 
and we sped onward I imagined at times that I distin- 
guished a faint uncertain point of light, becoming slightly 
more distinct as we flew towards it until it became like 
unto that speck which I had examined when on earth 
through a powerful telescope; to the unaided eye a mere 
point in the black heavens, scarcely distinguishable, but 
which through the telescope becomes an astonishing reve- 



12 Other Sheep I Have 

lation, a nebula. We call it the cluster in Hercules. One 
of our noted astronomers, the great Herschel, claimed 
that it is composed of at least fourteen thousand suns. 

But many other similar points of light, in addition to the 
one towards which we sped, soon became evident, and they 
became more or less distinct as we passed more or less near. 
Some developed into indistinct cloud dust, including at 
times individual stars faintly discernible. They developed 
at different points, but most of them, before becoming 
well denned, had been left behind. Even the most enlarged 
covered but an infinitesimal space in the otherwise unbroken 
blackness of the firmament. As they passed in review, I 
recalled the fact that our astronomers had claimed that 
the true denizens of heaven were not the countless stars 
which surround us in our own nebulous system but the 
nebulae or systems of stars themselves. 

At length the point towards which we tended began itself 
to be more distinct, becoming as defined as a star of small 
magnitude, increasing to a brighter star, then developing 
into a cluster and into an enlarged and still enlarging 
system. 

To it our path apparently directly lay as to our destina- 
tion. As we neared it, it unfolded until it filled full half the 
heavens, that part which was in front of us contrasting 
strongly with the intense blackness which we left behind. 
We aimed directly for the centre of the starry mass. 

On we kept until we entered the system itself, when the 
entire heavens were filled with the most magnificent 
glittering stars of most surpassing brilliancy. 

It was noticeable, however, that only those more adjacent 
to us sparkled singly. The outer edges of the system were 
still so distant as to be indistinct, and those edges, as we 
reached a more central point, reminded me most distinctly 
of our Milky Way. With that way as a starting-point 
I tried to trace out other of our familiar star surroundings, 
for the scene was not dissimilar to that of an earthly night 
of exceeding and unusual clearness. On all sides were most 



On the Way 13 

interesting forms of heavenly beauty, changing in shape 
continually as we passed onward. At times quantities of 
seeming star dust appeared like rocket showers, to dis- 
appear again quickly. All manner of devices were formed 
by the moving masses, spheres, crosses, figures with straight, 
spiral and angular lines. 

But I failed to find in any of the kaleidoscopic changes 
a single familiar form, though it seemed that we were 
nearing our sun. We kept rushing onward without 
apparently aiming for any particular star, Peace still 
leading the way. 

Then it began to be evident that our path had but hap- 
pened to lie through this magnificent system of starry 
worlds and that it was not our destination. In the wonder 
of watching the all-absorbing scene I did not at first notice 
that in the direction in which we tended there was a com- 
paratively small spot in which no stars or star dust appeared, 
a little blank in the heavens, which soon became consider- 
able in size and extended until the half of the heavens in 
front of us was a blank and the glittering hemisphere of 
worlds was behind us. It was not long before the whole 
expanse was as when we started, with distant specks more 
or less distinguishable. 

In like manner we passed through or near other similar 
systems, the whole most forcibly recalling the simile of a 
voyage on the ocean of space with ports of call at intervals. 
Then was I fully conscious that none of these wondrous 
conglomerations of worlds through which we passed was 
the "Way" or river of worlds in which our sun with its 
satellites is situated. Others of at least as great magnitude 
evidently existed and at incalculable distances from us. 

As the greatness of the universe was thus made known, 
an immensity which cannot be expressed in words and 
which no human mind can really grasp, it seemed that the 
intention of the Almighty was to show me the insignificance 
of earth, great as it seems- to us, and by such comparison, 
how small are men, or more particularly, one man. 



14 Other Sheep I Have 

Were it not that it had been repeatedly urged upon me 
while on earth to try to understand that it is one of the attri- 
butes of Deity to be able to care for small things, for infinite 
details, which now I began to understand as the only 
possible explanation of the strange economy of the universe, 
I should have been overwhelmed. This possibility of 
infinite detail was as wonderful as immensity, especially 
when both are conjoined. Human minds infer that immen- 
sity infers inability to care for a human atom. Not being 
Godlike, how can we appreciate such ability? It was a 
lesson which Peace repeatedly tried to impress upon me 
during the voyage. 

I had been given to self-esteem. I was thus taught 
humility. I had thought that my life plans as I had laid 
them out were best and I had rebelled against manifest 
destiny. It is so no longer. I am now willing to go the 
way He leads me, to do the work He gives me, saying as 
I have learned to say, and as I have learned it is the custom 
to say among those with whom I have been associating — 
their only motive for action in fact — "It is the Master's 
will. That is enough. I am content." 

As to how we were able to travel these incalculable dis- 
tances at what must have been a speed greater than that 
of light, x was of course a thing supernatural, but time, by 

1 Light travels at the rate of 185,000 miles a second. The distance 
from our sun to the earth is 92,500,000 miles, which immense distance 
light travels in a little over eight minutes. The north star is at such a 
distance t 1 at the light which we saw from it last night, left its surface 
forty-two years ago. If that star were blotted out of the sky we would 
not know it for forty-two years, for the light that left it before the 
catastrophe could continue to fall upon our eyes for that length of time. 
The light from a certain faint star in the constellation of the Dragon 
takes 129 years to reach the earth. 

Arcturus, the brilliant star of the constellation Bootes, which is so 
conspicuous in the north-western sky during August and September, is 
called the "King of Suns." Our sun is a mere atom beside it, its dia- 
meter being 71,000,000 miles. Its distance from the earth is 1 1,000,000 
times as great as that of the sun; that is to say, 11,000,000 times 
92,500,000 miles. 



On the Way 15 

which to measure, with those with whom I journeyed, was 
a factor which actually did not exist. But judged even 
by earthly standards, we have biblical authority for the 
statement that such a thing may be done by the messengers 
of God. It is stated that Daniel prayed to God and in 
answer to that prayer the angel Gabriel was caused to 
"fly swiftly," and he reached Daniel at the time of the 
evening oblation or within the same day in which the prayer 
was offered, thus travelling these mighty distances within, 
at the most, twelve hours. 

As our journey continued the number of these assemblies 
of worlds which lay in or near our path increased to such 
an extent as to no longer cause wonder. 

On an ocean journey, when the monotony of scenery 
becomes apparent, the passengers give more attention to 
their fellow travellers. So here, when the surroundings 
were no longer a novelty, I took more notice of the won- 
drous beings comprising the company. I desired to con- 
verse with them, to learn about them, and to gain from 
them all knowledge possible. 

Not indeed as yet had I had the courage to address 
directly the wondrous being in charge of the party, that 
servant of the Most High who had spoken with God- 
head direct. The two recording angels were not com- 
municative. Their office seemed to be to observe as if 
for purposes of record later. But the kind demeanour 
of the two angels, Peace and Charity, invited confidence. 
I therefore ventured to ask of Peace, as the servant of 
God had done previously, if a certain luminous point 
which I indicated was the world we sought. He said that 
it was not. When I asked if it was not yet in sight he 
said: 

The earth's orbit around the sun is about 575,000,000 miles in length, 
and to complete its journey in 365 days it must travel at the rate of 
about 65,000 miles an hour, which almost inappreciable speed, greater 
by 2166 times than average railroad speed, is but eighteen miles a 
second or but iws of the speed of light. 



16 Other Sheep I Have 

"You are from the earth and do not know your own 
birthplace or how to find it?" 

"You will recall that I am a mortal to whom it is not 
possible, except by special Divine command, to leave our 
earth while in the body. I have never been from its surface 
before and know not how it should look from without. 
When we near it I might recognise some of its features." 

"True, I had forgotten. It is hard for such as we are 
to appreciate such a helpless condition. You have my 
sympathy and my pity. You are caged as a prisoner. But 
God in the fulness of time will set you free. Do you not 
always look forward to that time and pine for it, desiring 
it as you desire no other thing?" 

"Most of us mortals have thought so little about what 
is beyond that wondrous change that we shrink from it, 
because unknown, as if it were a thing to dread." 

" Do you not believe the Master's promises?" 

"We do. We do. But you cannot comprehend the 
difficulty a mortal has to understand and believe. You 
do not know the small extent of our powers." 

"Your powers were given you from God," said Peace. 
"If they are hampered it must be largely from your own 
neglect and want of desire to improve them. They could 
not have been so created. But as to your world, my recol- 
lection is that it is not one of these shining bodies which 
send out their own rays, but a dull body, a parasite of 
another world, shining only by borrowed light and not 
discernible at a distance." 

"But how is it that you know this?" I asked. "Did I 
understand the Ineffable to say that you had been to this 
little earth before; this little distant world, this parasite? 
How was that? In what manner and when did it happen? 
And why was it?" 

"Of the when and how I can inform you, but not as to 
the why. God alone knows that. I was directed to go. 
That was sufficient. It is our business to obey and ask 
not why." 



On the Way 17 

"But when was it?" I asked. 

"Have you not heard that the Son of God once became 
the Son of Man as a little mortal child on your earth?" 

1 ' I know . I know all that . ' ' 

"Then do you not remember that part of the message of 
comfort sent you from God on that memorable occasion 
by means of His own messengers was, 'Peace on earth — ' " 

"And 'Good Will to men,'" I added involuntarily. 
"Goodwill. Who is he?" 

"'Good Will'? You see that servant of God who leads 
us, that great being whom we love to obey and who bears 
the Master's own message? He is that 'Good Will.' He 
is the embodiment of God's will and particularly expresses 
the sentiments of God towards men. But should you dare 
to speak to him, should need be, call him not by his name. 
He is the vicegerent of God Himself. To God alone belongs 
such familiarity, as to a well-beloved servant. Address 
him by some title of respect, and when we arrive upon earth 
tell your fellow mortals to do so also." 

"And was this 'Good Will' also in truth upon earth 
with you?" 

"Your servant Peace was indeed upon earth and Good 
Will was to have followed according to the Divine plan, but 
men made that impossible. I, Peace, was to have remained 
until the Master came again for me in person. ' My Peace 
I leave with you' was His message." 

"And you stayed but a short time upon earth?" 

"How could I remain? You who were His professed 
followers were not men of peace. You strove not against 
His enemies but among yourselves, wasting your strength 
for naught. There were envyings, jealousies, contentions, 
fightings and even wars among you. Among such I could 
not remain, nor was it the Master's will that I should. 
As your punishment I was recalled. The absence of Peace 
was your irreparable loss which since you have felt con- 
tinuously. It is this loss that has led to all the evils you 
now deplore. You now ask God's help to overcome them. 



18 Other Sheep I Have 

In reply He has sent me again and this time with His Good 
Will, as it was His intention before. We shall now see 
what can be done. We have no power to rectify the evils 
against which you pray, only to hear you, but the mere 
fact that Peace is again among you, particularly when 
accompanied and guided by God's Good Will, should 
do much to remedy the ills of which you complain. As 
the evils have been those of man's own making, man 
himself could do much to unmake them with the help of 
our presence and guidance. 

"It was the absence of another of God's beings which 
helped to bring on the disorders which led to my recall. 
You men set too high a value each on his own individual 
opinions. You could not think alike. Each thought that 
no one could be right but himself. There was no mutual 
forbearance. Now we have with us His servant Charity, 
who has not been on earth before. You have tried to get 
along without him. As first made, in God's image, you 
had some of the attributes of Charity. But you have never 
cultivated his virtues nor have you ever asked for his help 
to guide you. Nevertheless God has now sent him to you 
to be, with myself, of what assistance we may in your need. 
Though you can yourselves do much, you need help in the 
work you have undertaken and this help God now sends 
you in us, his servants. Together we may bring about 
the end." 

"I see! I see !" I gasped. "All of it. God's great mercy ! 
I must make it known to my fellow men. Cannot we 
hasten, good Peace? I cannot wait." 

"Patience, patience, my good mortal! All in good time, 
as it pleases the Master! That is the lesson that such as 
you find hard to learn. You have the assurance of a God 
with the powers of an insect." 

"But bear with me, good Peace, if I trouble you. Per- 
haps, if you will, you can help me to understand that which 
I cannot now comprehend and about which I have great 
desire to know." 



On the Way 19 

"If I can help you I am at your service." 

"Then, good Peace, explain to me if you can, why it was 
that for the inhabitants of this little earth — so distant, so 
insignificant, a fact which I now appreciate as I never did 
before — why was it that for these men — so helpless, so 
puny, and yet thinking themselves the equal of Deity, dis- 
puting with God Himself, fighting against His power, 
delighting to oppose His will — why was it, I ask, that for 
such beings as these the Infinite Godhead condescended to 
lay aside His Godhead and as a man to visit this little earth 
and as a man to suffer human death, the most lowly, the 
most horrible, the most painful?" 

"That is not for you to know," said Peace. "I can 
readily understand that you as a man can hardly appreciate 
infinite immensity, nor even as easily that other opposite 
attribute of God, infinite detail. The one is as much typical 
of Godlike power as the other. You try to grasp immensity 
when it is shown to you, but when you begin to appreciate 
it, you cannot at the same time believe that the God of 
great things can at the same time have the other Godlike 
power, the care of small things. God can care for many 
millions of worlds. He can care for your earth out of many 
millions of inhabited worlds. He can care for you out of 
many millions of men like you on your earth. He can 
create and care for an insignificant insect on that earth; 
one that you would think too small for your notice. Not 
only that but He is the God of the atoms of life, which your 
human eyes cannot distinguish even with the help of your 
most powerful instruments. 

"You would doubtless wonder if you could be told that 
the inhabitants of your earth, of all the inhabitants of other 
worlds, are the only beings which have left their first estate, 
have gone astray, and are not as they first came from the 
hand of the Creator. If that were so or not, what matter? 
God's power over detail is sufficient to single out this one 
world for the manifestation of this Godlike power and to 
do it in His own way, even if that way included the sending 



20 Other Sheep I Have 

of His own Son to be a man with you. But as to why, that 
does not concern us. We never ask. What we do not do, 
you whose human powers are at present less than those 
possessed by us, His servants and yours, should not attempt. 
It is His will. That is enough. When it is His will, we 
are content and ask nothing further." 

We continued on our appointed way, as directed by our 
heavenly guide, rapidly and noiselessly, without apparent 
destination, until, at length, directly ahead and apparently 
in the direction toward which we tended, there appeared a 
speck of light, faintly discernible among those visible, out 
of the intense blackness which immediately surrounded us. 

"Our world at last!" was my involuntary remark. 

"No," said Peace. 

"Not yet in sight?" I inquired. 

"You forget that your world is but a satellite, shining 
not by its own light and not discernible at a distance." 

"True," I said. "Our sun then, is it not?" 

"Wait," said Peace. 

As we approached this point of light, it resolved itself, 
as others had done, not into a brighter star but into a cloudy 
mass of stars, showing that it was a nebula. As we pointed 
directly for it, it developed, as had those through which 
we had passed, until we could distinguish individual stars. 
Then the heavens ahead became covered with them, and 
then we were surrounded by them, the distant edges of the 
star river stretching away into the form of that galaxy which 
is so well known to the inhabitants of the earth. The 
glittering mass in general was like our well-known heavens, 
but there was nothing familiar in the details of our imme- 
diate surroundings. As we passed near to some beautiful 
sun it would increase in brilliancy until in size it would 
appear like one of our planets when showing as an evening 
or a morning star, only to decrease again as it was left 
behind. 

I again begged of Peace to tell me if our sun were yet 
in sight. He replied that it was not, but that I should at 



On the Way 21 

least recognise the stars around me as they were those at 
which I had gazed all my life. 

It seemed strange that we should at last be in the nebula 
of which our sun was one of the constituent parts and yet 
find it all so unfamiliar. Of course there was a difference 
in standpoint. Could we be in this system and yet so 
remote from our sun as to cause the whole outlook to differ 
so materially. I was sure that we were still distant many 
millions of miles from our usual viewpoint, but the worlds 
which make the familiar combinations were so much more 
distant that this change of point should be of small account. 
I looked for the Pole Star and the two index fingers pointing 
it out from Ursa Major but could not locate them. It was 
possible that some bright stars nearly in line in an unusual 
quarter of the heavens might be those in the belt of Orion, 
but I could not be sure. 

Peace at length had pity on me and pointed out an indi- 
vidual point towards which we were aiming as our sun. 
It gradually enlarged until it was of the apparent size of 
our Venus at its full when seen from the earth, though 
being a sun, it showed with greater brilliancy. 

And now a change appeared in some of the heavenly 
bodies near which we passed. The sun increased in bril- 
liancy to a marked degree as we continued to approach it, 
but there were others becoming more prominent though 
showing with more silvery rays. We passed so near to one 
of these that it was seen to be illuminated only by the rays 
from the central sun and, as we passed it, showed with 
but a portion in light, shaping itself in the form we are 
accustomed to see in our own satellite, our moon, when, 
as we say, it is but half full. 

" Perhaps it is our outer planet, Neptune," I thought. 

And so it proved, for I was able in time to distinguish 
and properly name other planets, Uranus with a moon, 
Saturn with moons and rings, and Jupiter with bands and 
moons. Beyond Jupiter, that mighty counterpart of the 
earth, I looked for and thought I distinguished that string 



22 Other Sheep I Have 

of little broken pieces of a world, which the Creator would 
seem to have made only to break again as soon as completed, 
as a workman would demolish a faulty piece of work. 
Beyond these I could not distinguish and looked in vain 
for the earth; but, while looking in the direction of the sun, 
a small red star appeared near it, which at once I thought 
to be the earth only to find that I had been mistaken, it 
proving to be the planet Mars. Then I reflected that the 
orbit of the earth must be so small that it would still be 
invisible in the sun's rays. 

Then a small blue star could be detected as it gradually 
emerged from the line of the sun 's rays. 

I looked at Peace. "The earth at last!" 

"Yes," said Peace. 

"The earth. My home," I thought and was silent until 
Peace aroused me by pointing to a certain formation of 
stars which he said that I, as a follower of the Master, 
would certainly recognise, as it was His sign and His alone, 
which had been set in the heavens. 

As I looked I saw in the sky the figure of a cross made 
of four beautiful stars. 

"You surely know that," said Peace. 

I examined the heavens and they were still as unfamiliar 
as before. As I gazed, however, the recollection came to me. 

"The Cross ! The Southern Cross, we call it." 

"I have never seen it before," I confessed. "Not only 
have I never been away from the earth's surface but I 
have never been on the side of the earth from which that 
formation of stars may be seen, which is the side opposite 
to my home." 

Peace looked at me incredulously but said nothing. 

Within the outer edge of the orbit of Mars the disc of 
the earth was like that of our moon seen from the earth. 

As we continued towards our destination we came abreast 
of the Martian planet. From that point the scene before 
us was singularly beautiful. The earth like a gigantic 
moon, wrapped in its soft gauzy atmospheric envelope 



On the Way 23 

of blue was before us, and beneath this, as on a map, 
familiar outlines of land and sea could be distinguished. 

But we stopped not to consider or to marvel at its 
beauties. Almost as in a flash we had dipped below this 
gauzy envelope and had landed on the earth's surface. 1 

1 See Appendix I. <! The Extent of the Universe." 



DELTA 
The Arrival 

SO sudden had been the descent that I had failed to 
notice on what part of the earth's surface we had 
alighted. The surroundings were strange and there was no- 
thing by which to gain a knowledge of our location. We 
were in some large land area crowded with tropical vegeta- 
tion. As it happened there were no human beings in sight. 

The leader at once turned to Peace, as the guide familiar 
with the earth by reason of his former visit, and directed 
him to find those who were the object of our search; the 
Christian people whose prayers for unity among themselves 
had been received by God Himself and in answer to which 
we had been directed to undertake this journey. 

Peace was not familiar with that portion of the earth 
and he turned to me for information, when I was obliged 
to confess that I was unable to say where we were. 

The surprise and impatience of my angelic guide was 
quite manifest. 

"Now that you have reached your little earth," he said, 
"you who have never been away from its surface before, 
do you not know enough about it to know where you are?" 

"You must remember, dear Peace, that while to you our 
earth appears insignificant, compared with our powers it is 
a mighty universe. We cannot know all of it personally, 
nor can we explore it thoroughly without the expenditure 
of much time and money. Money has not been given to all 
of us freely." 

24 



The Arrival 25 

"A puny mortal," interrupted Peace. 

"I have, however," I continued, "a certain knowledge 
of earth gained by study, which I may use to advantage 
in fixing our locality." 

At that moment a number of people came in sight, and 
from the moment I laid eyes on them I knew in a general 
way what were our surroundings. The sight of the Southern 
Cross before we reached the earth had prepared me for a 
southern location. The half -naked figures with protruding 
lips, bushy hair, flat noses, and barbarous jewelry, assured 
me that we were in some of the wilder portions of the 
continent of Africa. 

"Are these the Christians we seek, these mortals whose 
prayers for unity we are here to answer?" inquired the 
leader. 

Though I had not previously spoken directly to that 
august personage the question was so startling that I at 
once summoned courage and answered: 

"These are not Christ's followers. They know nothing 
of God except as a being of their own imagining. They 
know nothing of Christ. They are heathen." 

"Know not of Christ and on this earth on which He 
died ! He, the son of God ! Impossible ! " 

"It is, alas, only too true." 

"And are not these people some of those whom He died 
to save?" 

"They are but they do not know it." 

" Why have you not told them? " 

"They are many and we are few and our powers are 
limited. Besides they are far away and we have many 
like them at our very doors whom we have not the means 
to reach." 

"Why cannot you reach them?" 

"Because we are too feeble at the best, and what is more, 
we do not work together. We have no system, no organisa- 
tion. We waste our efforts by scattering rather than con- 
centrating. Besides it is as much as we can do to maintain 



26 Other Sheep I Have 

our own organisations against those who should be working 
with us but who are against us." 

"Then why maintain them? Is it worth while? Have 
you no head to direct how you should work?" 

"Our head is Christ and we follow His orders, but we 
do not all interpret them alike. We each try to do as we 
believe He commands but we differ." 

"Then you follow not Christ but your own interpreta- 
tion of His commands." 

" It is so, Sire, and the pity is that it is so. But what can 
we do? We wish it different and it is for help to change 
these conditions that we appeal." 

"We shall see what can be done. But these heathen — 
how many of them are there on this earth?" 

"Millions and millions. The followers of Christ of all 
kinds are but a small proportion of the inhabitants of 
the earth." 

"Alas! Alas! And He died to save them all! And how 
do you account for it that it is so?" 

"Men have gone astray. They trust in their own powers 
and they are inadequate. They work in their own way or 
not at all." 

"Are they not willing to give up their own way when 
the results show that way to be wrong?" 

"Alas ! No, Sire. They claim their way is of God. Show 
them the right way and keep them to it. You are not a 
mortal or you would appreciate our difficulties." 

"It would seem that we should have to change the mortal 
nature before anything further can be done. Mortals will 
first have to be taught what not to do before they can be 
taught what to do. The waste of strife among you must 
stop and you must consider the opinions of others as good 
as your own." 

"Yes," said Peace, "if only Charity and myself had 
been allowed to remain among you." 

"As to the particular people here before you," I urged 
further in extenuation, "they are almost as brute beasts. 






The Arrival 27 

Their intelligence is of a lesser order than that of a brute. 
They know not of God nor would they understand if they 
did. To teach them of Christ we should first have to teach 
them how to understand such knowledge, and it would be 
more easy to make a beast to understand." 

"Not so," replied the leader. "Ignorant they may be, 
but have they not souls, the one Godlike attribute of man, 
which no beast, intelligent as he may have been made by 
God, a creation of to-day and gone to-morrow, can possibly 
possess?" 

"But," continued the august Being, turning to Peace, 
"let us seek some more worthy spot on this earth. Lead 
the way to that part you know of where the Master Himself 
dwelt. There at least we shall see the results of His great 
condescension." 

At once we were again in the air with Peace, as by instinct, 
leading. As we neared the surface again Peace spoke as to 
himself: 

"Yes, this is familiar. It is the place. Here the Master 
lived; here He died, here He was buried, here He rose 
again, and from here He began His journey back to 
Heaven." 

Judea it was. As we approached it all the members of 
the heavenly company showed the greatest interest, the 
greatest reverence, the greatest humility. So intense were 
their feelings that they spoke not at all until we were on 
that favoured land and in sight of that favoured city, now 
but a shadow of its former self. 

Turning to me the leader said: 

"And who is Christ's representative here? It seems 
not the place we expected. There is nothing to show that 
this is the mighty stronghold of Christ's followers, the 
centre for you Christians, a little heaven on earth as it 
should be." 

"Alas, again, O Sire. It is with sorrow I confess it. 
Though there are Christians in this land they do not rule. 
It is ruled by Moslems. They are called Turks and 



28 Other Sheep I Have 

Infidels. In past ages Christians have striven by force of 
arms to take it from them but unsuccessfully." 

"By force of arms? Christians! Fighting! And about 
the land in which the Prince of Peace lived and died! If 
they wanted it could they not get it by other methods? 
But how did they lose it? Surely here, where Christians 
were first known, they were strong in numbers. But what 
are Moslems, Turks, Infidels ?" 

"Turks they are by nationality. Infidels they are as 
to the Christian faith. They are the bitter enemies of 
Christians. They hate the sign of the cross. They are the 
followers of a false human prophet, who while knowing 
God, deny Christ." 

"Is the land then still the land of the Jews though 
Moslems rule?" asked Peace. 

"Jews there are for they are everywhere, scattered 
throughout the world, with no abiding place particularly 
their own, but not here more than elsewhere." 

"Are none of them Christians?" asked the leader. 

"Some are and from many nationalities of the earth but 
they agree not. With great changes of earthly empire, 
the seat of greatest Christian strength went elsewhere. 
From here the belief in Christ spread throughout the world. 
Reaching to many lands, in each it took on national charac- 
teristics. The believers in many lands incorporated their 
national characteristics with their religious belief and 
though all holders of the same faith, their national anti- 
pathies cannot be reconciled, particularly when dwelling 
in one land as here. Here are gathered, with unbelievers, 
representatives of nearly every Christian nation upon earth, 
who agree not, nor desire to." 

"Then from this Christ land has come none of these 
prayers for unity?" 

"No, Sire. Not to my knowledge. I speak but from 
hearsay. Personally I know nothing of this land." 

"You have not been here either, — do not know personally 
this place of all places on earth, the scene of our Saviour's 



The Arrival 29 

death? Shame on you, Mortal! But let us leave this 
place! It is defiled. We cannot abide such infamy. Can 
God's own creatures, such as you, stand such insult, look 
calmly at such outrage? Let us go!" 

So intense was my shame that I could not at once answer. 
Regaining control of myself I said : 

"There lies to the west of us a country which is the 
governing centre of a great Christian body, once the centre 
of a mighty empire of Christians, as it had been before 
an empire of heathens. From there is now governed a 
religious empire, a body of Christians, which is one of the 
largest and best organised in this world. I know not the 
country personally, for I know only my native land and 
that is far away beyond the seas ; but I know that the people 
are not so bound in ignorance as those of Judea, at least 
those who rule. They are what we call civilised.' ' 

"And is it from this Christian empire that the petitions 
for Christian unity come?" 

"No, Sire. The people are at unity among themselves, 
so far as Christian faith is concerned, save for those who 
believe not at all, though among these Christians are some 
who believe that rulers of this Church of God should not 
rule in temporal matters also as they have done in the past, 
whereby both Church and State have become corrupt, 
as do the governments of the earth if left unpurified for 
any great length of time. The inhabitants are of one race. 
As Christians they are not disturbed by such disagreements 
as trouble us in the land from which I come, the inhabitants 
of which are a composite race, united but made up of people 
from every nation under heaven, the best of which survive ; 
they and their offspring forming a new type of such excel- 
lence that the new race will in time absorb everything into 
itself. But in Christian faith, from this mixing of all 
ingredients, we have chaos. It is from this region, my 
home, that these prayers for relief from intolerable con-r 
ditions have largely come and also in part from some 
older nations which see our difficulties, though they are 



30 Other Sheep I Have 

not themselves so vitally affected in their Christian 
life." 

"But about this nearer great Christian empire. Are 
they indeed Christians such as the Master left upon 
earth?" 

"Christians they are in belief, though many things have 
been added to it since the Master's time. Would it not be 
better for you yourself, Sire, to visit them, as it is not for 
me to criticise." 

"Well spoken, Mortal." The interruption came from 
Charity, who had been an attentive listener. 

"These people," I continued, "are Christian as a nation. 
For many years their government was the government 
of the secular empire and of the Christian Church as well, 
though the Master Himself said that His kingdom was 
not of this world. There, religion was in connection with 
the government." 

"Religion in connection with the government? And how 
could it be otherwise?" 

" It is not so in the land from which I come." 

"Then your people are a Godless people?" 

"Not so. Though many among us are Godless. But in 
many lands there have crept into the Church of God many 
evils, solely by mixing secular government with spiritual 
affairs." 

" Incredible. Then in your land your rulers recognise no 
God?" 

"In theory, yes, but on account of the numberless dif- 
ferences of opinion as to who God is and what is His will, 
and on account of the presence of many who really at heart 
believe not that there is a God, we who elect our own rulers 
are, as a nation, afraid to put God or the Church of God 
officially at the head of the government ; and yet in practice, 
in the management of our affairs, we are not a Godless 
people." 

"Incredible. How can such things be? It would be 
supposed that you as Christians and having the choice of 



The Arrival 31 

rulers, would first require that your rulers should be 
Christians." 

"Then perhaps those we might prefer would not be made 
rulers, as the enemies of Christ are active." 

"And His friends are not?" 

"Not as active as they should be." 

"What a world! Would we were away from it, were it 
the Master's will! What good can we do here? But it is 
the Master's will that we remain. That is enough. But 
tell me again and more in detail about these nearer people, 
these who at least recognise Christ officially and are at 
unity among themselves." 

"They are at unity among themselves, at least to outward 
appearance, but not with others. They are themselves 
the fraction of a rupture brought about in a greater Christ- 
ian Church by a quarrel over but two words in the state- 
ment of their belief. 1 Neither side would yield. Men 
thought their own opinions of more importance than the 
will of God. The result was one of the greatest schisms ever 
known in the Christian Church, one portion going one way, 
the other portion another. The two fragments are now 
numerically the largest Christian bodies on the earth but 
agree not together. Before the schism the united Church 
had been officially connected with a mighty secular empire 
which ruled the earth. It had become Christian when the 
faith in Christ spread mightily. The schism has retarded 
growth and much of value is wasted between the warring 
elements. As I now see it, men, left to their own devices, 
had driven away Peace and had not Charity." 

"And the pity that this great schism was over trifles." 

" Nominally over trifles. These trifles they claimed were 

1 "But the chief and most abiding point of dogmatic difference con- 
sisted in the doctrine of the twofold procession of the Holy Ghost and 
the interpolation in the ancient creed of the church of the words Filioque 
('and from the Son?')." — Chambers's Encyclopaedia. London and 
Edinburgh, William and Robert Chambers, Ltd.; Philadelphia, J. B. 
Lippincott Co. Article "Greek Church." 



32 Other Sheep I Have 

important as representative of vital truth. But back of 
such nominal differences were deeper ones, political and 
national, in which selfish interests were at stake. Pre- 
cedence, who should be the greater, who should be the 
first in the kingdom of heaven and the making and rejection 
of certain peremptory demands, were factors." 

"And which of these two great fragments of a church is 
it that we are now to seek?" 

"The one to the west of us, the one that to-day owes its 
strength largely to the fact that after the schism it was 
affiliated with the most powerful of the then nations of 
the earth." 

"And the other?" 

"The other is still a mighty church. It may be called 
the older. It perhaps does not, to the same extent as its 
fellow church, seek to usurp rulership from others and is, 
in doctrine and customs, nearer to those of Christ. In 
public worship a large portion of its membership uses to-day 
the human language of Christ Himself. 1 

"And is the older Church not so important as the other? " 

"To my mind more so, Sire." 

"Why not then lead us at first to where this body of 
Christians may reside? Are they great in numbers?" 

"They are, though now, locally subdivided among them- 
selves into at least three great national churches, indepen- 
dent of each other, made up of the inhabitants of widely 
distant regions. 2 As a whole we call it the Eastern Church. 

1 This statement is only partially correct. Christ is supposed to have 
used, colloquially, the Palestinian Aramaic dialect, at least in early 
life; later, when His work was more extended, the Greek tongue. As 
to the present use of Greek in the Eastern Church, the portion of that 
Church which is contained in the Russian Church uses in its liturgical 
services neither ancient nor modern Greek but a Slavonic dialect, 
originally adopted because it would be intelligible to the people, but 
now as unknown to them as the Latin tongue to the masses of the Latin 
communion. 

2 The Russian Church, the Church in Greece, and the Church within 
the Turkish dominions. 



The Arrival 33 

I, however, think you should first seek the Western or the 
church we call Roman, as historically it is more directly 
connected with many of us who have asked your help than 
is the modern Eastern church, with which as yet we have 
comparatively little to do. It will help you to understand 
our troubles if you will first investigate this Roman Church 
whose claims we cannot possibly allow. It claims to be 
the one and only true Church of Christ, and glories in its 
unity of which you should learn in detail." 

"And you claim that this Church has not unity?" 

"There can be no doubt that so far as its own member- 
ship is concerned, which exists in many lands throughout 
the entire world, it has the most complete unity existing 
in any Christian Church. That Church to-day surpasses 
all others in unity in doctrine, unity in public worship, and 
unity in government. In obedience to its own authorities 
and in organisation it excels all others, but the unity is 
internal and it has been gained by worldly methods and 
through preposterous claims. The unity is the forcible 
cohesion of a homogeneous mass and this mass is not at 
unity with whatever may oppose it. Its claims for pre- 
cedence have set it against all other bodies, not only its 
opponents in the original schism. It claims to be not only 
the true Church but the oldest, the best. This Church is 
unity, it claims. Let those who desire unity come to it, 
submit to its authority uninquiringly, believe as it does in 
everything, for what it believes must be the truth. This we 
cannot all bring ourselves to do, for we think that such unity 
is so obtained by allowing no one to differ, and it is main- 
tained more to preserve an aggressive organisation than 
for the love of Christ. This motive, we believe, is largely 
what governs the actions of its ruling authorities who have 
the lust of power, though it has faithful workers, working 
for Christ alone." 

"And the two great factions, Roman and Eastern, is it 
the wish of both of them to remain divided?" 

"It is, Sire. That is my belief, at least. The more 
3 



34 Other Sheep I Have 

easterly people make no effort, though not necessarily 
opposing greater union with others. The powerful western 
people oppose union with all outsiders except by absorption 
on their part and for this they continually strive. They 
have no charity for any who are not their own." 

"Nor have any charity for them. Is it not so?" 

"It is true, but how else can we resist what we feel to 
be an injustice, a chafing insult? But these people in their 
home, as we shall see them, as well as their Eastern oppo- 
nents, feel not so much the need of this unity. They are in 
their native countries among themselves only and virtually 
in national churches. They feel not the hindrances of ■ 
differences as we do in my native land where we have no 
national church. With us, as stated, men have congregated 
from every nation under heaven, each with his individual 
belief, the faith of his fathers, his national church, his 
human characteristics, his intolerance of all but that per- 
taining to his own, and a bigotry coming usually from 
ignorance, as he has no knowledge of anything but his own." 

"Where is this land of yours? May it not need our 
services more than others?" 

"It is true, Sire, it does. But it is far away. Nearer 
lie these others, which it might assist us first to visit as 
our way may lead." 

"Then, Mortal, direct our faithful guide, our Peace, 
how you would have us proceed." 

It was when the leader had first commanded that we 
leave the disappointing land of Judea that Peace instinc- 
tively led the way in the direction I had indicated, all 
following; our discourse as here set down continuing 
meanwhile. When at last I was particularly directed to 
show Peace the way, we had already passed within the 
bounds of the land we sought, and in the distance, flashing 
in the sun, appeared the buildings of an extensive city, 
beautiful in design and interspersed with growth of green, 
the whole undulating in hills and dales in wave-like 
formation. 



The Arrival 35 

"What fair city is this?" asked the leader. 

"The one we seek, Sire. The Eternal City; so called 
by one of its own poets of bygone ages. And so it would 
seem to be, at least as much so as any earthly thing can, 
for it has existed in some form for as long a time as can be 
accounted for in the memory of man." 

"And to this city came the Master?" 

"No, but some of His first followers did, and here did 
mighty work for Him." 

"And do His followers here do likewise now?" 

"In their own way, yes." 

"Let us speak with some of them." 

While nearing the city we had seen a most prominent 
building, approaching which we met with a man of modest 
and devout mien, in sombre dress and whose path lay as 
did ours, towards the edifice. Accosting him directly 
our leader asked: 

"Whither go you, Mortal?" 

"To yonder temple to worship as directed by our Holy 
Church." 

"To worship whom?" 

"Who else but Christ in this Christian land?" 

"This land is Christian then?" 

"So I thought when I came here. I am from afar, a 
servant of the Master in other lands but obedient to my 
superiors in this His Church on earth, in this its govern- 
ing city. At home I find much to do for Him, the Master. 
I have no other occupation. It is my religion. But here it 
seems religion is wanting. Here I meet many of my fellows 
from other lands and from this. They talk not of the 
Master's work, — of how much they do or hope to do for 
Him. Their talk is of forms and ceremonies, of worldly 
gain, of how to secure preferment over others, of this man 
or that man, Church dignitaries, and of which is likely to 
be the greater, of who shall rule, and of how to obtain 
money to aggrandise the Church." 

"You have a head, a leader here?" 



36 Other Sheep I Have 

"We have, but I have not seen him. He is too great 
for me, a poor humble servant of the Church among 
thousands of others." 

"Would he not speak to you?" 

"He would had I reason to ask it. I am under my 
immediate superiors whose business it is, under our rules, 
to confer for me with our Churchly head. I am, as I said, 
a stranger. Here comes one who may better enlighten you." 

The one referred to was an individual in similar dress 
but dissimilar in all else to the one with whom our leader 
had been speaking. He was aggressive in manner and 
seemingly without humility. To him our Leader said : 

"What information can you give as to these Christians? 
Are they at unity, and if not, do they desire it?" 

"Christians? Here? We are all Catholics. Who is it 
asks? A Jew?" 

"Not a Jew, my mortal friend, nor yet a Christian as 
you understand the term, nor what you call a Catholic. 
We are servants of the Christ from other worlds. Whose 
servant are you?" 

"The servant of our Holy Church. But I may not speak 
for her. It is not allowed. We speak only as we are directed 
by our higher authorities. To them you should go." 

"And where shall we find them?" 

"The way you are now going. In yonder building they 
are to be found more readily than elsewhere." 

"And can you speak to them for us and say we wish 
speech with them?" 

"You will need greater influence than mine to secure 
such favour." 

"Such influence we have already," said our leader and 
we passed on. 

It will be remembered that among the powers given to 
these heavenly messengers for the prosecution of this 
inquiry were: omnipresence, ability to compel witnesses 
to appear and also at command to cause them to reveal their 
most secret thoughts. At once, I know not how, we were 



The Arrival 37 

as if in session in some room in the sacred edifice and by the 
exercise of these powers there was before us, as a witness 
and under examination, a personage of importance, clad 
for the most part as had been those who had met us, but 
the garments were of much more brilliant hue. 

" You are the head of this organisation called the Catholic 
Church?" was the first inquiry of which I was conscious. 

"God forbid that I should claim that honour unelected, 
or even wish for it, though it is one much to be desired and 
I confess to such ambition. I am called its governing 
spirit." 

"It is the Church of Christ that you represent?" 

"His one only and universal church throughout the 
world, not national, but claiming the whole world for its 
membership, among every nation, in every clime. Its 
head is the vicegerent of Christ Himself and the head of 
all other churches and their heads throughout the world." 

"Did Christ give him this authority?" 

"So we claim and our Church was founded directly by 
the greatest of His first followers." 

"And not by Christ Himself? And who is greatest 
among Christ's followers?" 

"I state only what our Church states and through it 
only may salvation be obtained." 

"Are no others, then, Christians?" 

"Not according to our belief. They may be Christians 
and not belong to the external body of the Church, but if 
really Christians they are in a state of grace, and, in fact, 
belong to the internal spirit of the universal Church, which 
only we are, and, dying in which, they are saved. We are 
the only true Church." 

"And you are at unity and differ not with any?" 

"Those amongst us who at times have differed have left 
us. We go on the same forever. Should they desire the 
unity we have, let them return." 

"Then all churches that do not acknowledge yours as 
head were originally portions of your Church?" 



38 Other Sheep I Have 

"I cannot truthfully say so. You would find otherwise. 
Some have left us. Some were parts of one early Church 
on the earth when all were alike. As time went on they 
would not acknowledge the headship of Christ 's vicegerent 
on earth, our ruler." 

1 ' Was that not because that headship was self-made and 
self-maintained, was first owing to a prominence due to 
partnership with a powerful secular government and because 
other heads, as such, would have had as much right to be 
the superior head on earth if one were necessary? Did 
not these others refuse to say that one among them should 
be the greatest and refuse submission to him as such?" 
The inquiry was as if prompted by some one familiar 
with earthly affairs. 

" Our head is at least the head over our Church and that 
is honour enough, for we are great. Let the other questions 
pass. They are unimportant to us." 

"But not to others, perhaps. Then you are not at unity 
with all?" 

Without reply the churchman took his departure and 
he was allowed to do so unchallenged. In his place appeared 
a handsome figure of commanding presence, in similar 
dress but of somewhat less brilliant hue, a man with kindly 
and cheerful face. He addressed our leader with the title 
of respect which we used as if he had been listening to the 
proceedings and had noted our method. His eagerness to 
testify seemed an effort to overcome the effects of what had 
looked like embarrassment in the former witness and in 
some measure to apologise for him, so creating a better 
impression for his testimony. 

"Sire, I am a faithful servant of this Holy Church but 
in another land where better conditions, as we think, govern. 
I am not superior to him who has just spoken, but from my 
environment I see things differently. He has never been 
far from home and knows not personally the conditions 
elsewhere. My home is far away." 

"I know him, Sire," I interrupted. "He is from my 



The Arrival 39 

country though I have never spoken with him. His face 
is familiar with us and his deeds are for good." 

"I would wish to say," continued this witness, "that 
our Church with us is purified of many drawbacks which 
hinder it here. I can to you, speak more plainly than I 
would to one of my own communion, for I should not wish 
to unsettle his faith, I who can speak as by authority. 
Here our Church is hindered by what we call Politics. 
There we have more of what may be called Religion. The 
present head of our Church is of our kind, a man for good. 
It is my firm belief that at some time this great Church 
of ours will be ruled throughout the earth from that broad 
land afar, my home. There better surroundings give better 
chance for the cultivation of ideals. There errors, which 
we have undoubtedly made, will more easily be corrected 
and by ourselves, within ourselves. With us will dwell 
our spiritual head and we shall rule, not the secular govern- 
ment but our own people spiritually, as the nation of which 
we shall be a part shall rule the secular world. With us, 
as churchmen in that land, will dwell the membership of 
other Christian churches as great as ours, and if our quiet 
demeanour and progress do not tempt them to join us — I 
cannot believe they will ever do so — we shall at least show 
such forbearance as will command their respect. Together 
we shall dwell in peace though differing." 

I happened to glance at Peace while the witness thus 
spoke and could not but notice the look of intense interest 
and the smile of happiness which shone on his countenance. 

The leader also showed approval and said : 

"Good Brother, for goodness is shown by your words, 
we would hear more from you but in your own country, 
for we are sure that our inquiry should not be conducted 
here, as from here come not the petitions we are sent to 
answer." 

"May it please your most illustrious Excellency," said 
a gruff but not unfriendly voice, "to give hearing here 
to one who represents a great branch of the Christian 



40 Other Sheep I Have 

Church and one whose greatest organisation is near at 
hand, but which differs entirely with those officially repre- 
sented in this country, and one which protests entirely 
and forever against the doctrines here believed and taught, 
against the system of Church government here practised, 
and against the human errors which have crept into and 
are now maintained by this body of so-called Christians, 
which they are only because they do indeed believe in 
Christ, but practise not the virtues which He inculcated." 

The voice came from one who must also have been a 
listener, an elderly person, of robust build, whose dress was 
not the ecclesiastical uniform of those who had been testi- 
fying, though differing somewhat from the dress of an 
ordinary citizen. He spoke as if by authority as an official 
of his Church. 

"We would know," said our leader, "from whence you 
come and whom you represent." 

"Our ancestors were, at one time, officials and members 
of this so-called Holy Catholic Church but could not admit 
that all the human errors and additions to its belief and 
practice which had crept into it, which fostered the ambi- 
tions of those in authority and made for their wealth and 
the wealth and earthly power of the Church, should be 
binding on all as the will of God. We protested as members 
within the Church and would have purified it. This, those 
who had the rule over us, prevented. Some, who thought 
with us, submitted to authority and remained within the 
Church, thinking that as it was of Divine authority, it was 
their duty to do so and more particularly that they might in 
time, if possible, reform it from within. We threw off this 
authority and separated, that we might have freedom of 
conscience and worship God without the compulsion of 
man-made rules. We have founded a great church which 
is now independent of all such restraint as those who live 
here feel." 

"And this you did by Divine command?" 

"As we believe. We are still a part of the Christian 



The Arrival 41 

Church which Christ founded. What we did was done by- 
men under, as we believe, Divine guidance." 

"And you are recognised as a part of the Christian 
Church by the Church from which you came?" 

"Oh, no! To them we are Anathema, Outcast of Out- 
casts, Heretic of Heretics. We are under ban by their 
authorities. To them heathens, who believe not at all, 
are more welcome than are we." 

"And you do not desire reunion with this your mother 
Church from which you separated?" 

"God forbid! After all our years of warfare to be free 
from her dominion? Think of the lives it has cost us and 
money." 

"Lives and money? For disunion? Then from you 
come none of the prayers for unity. Your Church then 
is a new church, man-made, dating no nearer to Christ than 
the time when you separated." 

"Save through the Church through which we came." 

"And with which you are now at variance. Are there 
any of your belief in this distant land from which came 
the brother who preceded you?" 

"Many and many, your Excellency." 

"Then we will hear them there, as he shall be heard. 
We must go first to those to whom we are sent, not to you 
who ask not for us and are content to remain as you 
are." 

Before, however, the order could be given to depart 
another appeared who asked to be heard, an elderly man 
of genial and scholarly appearance, in dress not unlike 
his predecessor. He said : 

"On your way to this more distant country lies that of 
my birth, in which is established a Christian Church as old 
as that of this land in which you now sojourn, a Christian 
Church as continuous from Christ Himself and at one 
time likewise in grievous error but which we reformed from 
within by staying in it, casting out error as it appeared to 
us, and we are still striving to do so." 



42 Other Sheep I Have 

"And you are also at enmity with this Church of this 
land?" 

"Not at enmity but distinct and separate as of different 
nations but ready at all times to listen to anything tending 
to any greater unity which may be accomplished without 
loss of our national heritage." 

"When did you separate from it?" 

"We separated not at all. Christ's messengers went 
into all lands and found followers, mine with others. The 
Church sprang up in all alike in each land, locally adapted 
and with its local superiors. In time, those of this land, as 
part of a powerful organisation, claimed precedence and 
insisted that all should recognise their head as our head and 
as head over all. This we would not do, though certain 
of our secular rulers, for earthly and monetary gain, gave 
order that it should be done and took measures accordingly. 
Their action was and always has been repudiated by our 
spiritual rulers. Our Church comes from the same early 
Church as they do direct, and the two are as aged, the one 
as the other." 

"Then came all your troubles over the question of who 
should be greatest. And from your land come these prayers 
for unity?" 

"In part, yes." 

"For unity with this Christian Church here?" 

"Not so much for that as for unity among ourselves. 
This Church here troubles us not so much, though they 
have representatives among us. With them as represen- 
tatives of what is to us a foreign churchly power, even 
though they may be native born, we have no particular 
grievance, except that some few of us have fear that they 
aim for wealth and secular power, as in times past, to 
rule over us and to coerce us in churchly matters, to think 
as they think and to acknowledge their foreign ecclesias- 
tical ruler as our supreme head. To most of us, however, 
this is vanity. We have, to a large extent, charity for all, 
to permit them to believe and act as they may think best, 



The Arrival 43 

they in their way, we in ours. It is among ourselves as a 
nation that we have not unity. It is the boast o r our 
Church that in doctrine and practice we are so broad 
minded that those of all shades of belief and practice in 
it may dwell together in unity. But some there are among 
us that have not this charity. Not only those openly 
separated but those nominally of us disagree. Some of 
us are sticklers for trifles, for forms or for the absence of 
forms, for mere words, and to such extent that union with 
strangers would be preferred to unity with those of their 
own family in the faith, a disunion with brethren being 
preferred to living together in unity if differing. Then 
we have fragments, separations, caused by dissensions 
amongst us, and these fragments made up of those who were 
once a part of our ancient church and who should be with 
us yet. One great body there is, formerly of us, of necessity 
a modern man-made body, but made so by our persecution 
and intolerance. At that time our Church was torpid, 
asleep. The times were of that character. We did nothing 
nor asked that anything should be done. Then some earnest 
men among us tried to waken us. We would not be wak- 
ened. They strove to liven us as members of our own 
Church, working from within. Men were worldly and took 
but little interest in things religious. We ourselves cast 
out these earnest men and would have none of them. By 
necessity they set up their own churchly organisation. 
In time our Church awoke. Those who were separated 
accomplished their end by leaving us, but to our great 
loss and theirs. We would they were of us now and we 
of them." 

"Then from you and them come these prayers for unity ?" 
"To but a limited extent. Those differing are prosperous 
as are we and we are satisfied. We clash but not unbear- 
ably. Their descendants and ours, with those from many 
lands, have gone to this more distant country of which 
you have been told, where a greater number of discordant 
elements are pressed together and will not unite. There 



44 Other Sheep I Have 

relief is imperative. Heal them in that our sister land and 
from us, when the results are seen, will come up as many- 
prayers as from them. Their necessity is the greater." 

"Then it is our will that to them we go at once," said 
the leader. "There we may hear you or your representa- 
tives more at length if you so desire. To you in your own 
land we may give attention later if necessary. Where is 
our faithful guide? Peace, direct us." 

Peace, turning, that I might indicate to him the proper 
direction, again headed the celestial party which sped over 
land and sea toward the destination in what, so far as men 
such as ourselves are concerned, is called the newer portion 
of the world. / 



EPSILON 
The Inquiry Begins 

AS to how we came, when we arrived, or just where, 
are not of record nor are they important. It is to be 
noted, however, that in passing we saw from afar a great 
city, the world's metropolis, concerning which in reply 
to our leader's inquiry, I furnished the information that 
it was the home of him who had last testified, and to the 
effect that his Church, there existent, was not at unity 
with itself but desired it, though not fervently, for the 
Church and land were at peace, prosperous, and well 
satisfied. 

On arriving at our destination, sessions were at once held 
in a vast building that I could not place, one apparently 
remodelled for the purpose, or so changed in appearance 
by the mighty throng of people that filled it, as to be 
unrecognisable. Looking towards the body of the audi- 
torium from the front, where sat the members of this august 
commission, nothing could be seen but humanity, tier on 
tier, the mass of heads stretching away in the vast arena 
to an indistinct distance. How could such a number have 
been brought together? Was there some form of adver- 
tisement? How did the knowledge get about that such 
a commission was in the land and about to make this 
inquiry? Was there divine or supernatural influence? 
Who could tell. At least it showed a widespread and 
intense interest in the subject. Here were congregated 
great numbers of those who wished to be heard in person 
45 



46 Other Sheep I Have 

or by their representatives and also thousands who sat in 
patience with no other purpose than to hear everything 
that was said in relation to an all-absorbing topic as one 
of vital importance. 

Facing this mighty gathering, as if in judicial state, awe- 
inspiring yet not repellent, sat those supernatural beings, 
the representatives of the great Master, in whom dignity 
was not wanting, but who sat, not as judges, to inquire 
into man's misdeeds, but as genial and interested self- 
invited guests, easily reachable by humanity and easily 
to be influenced by human pleas. They gave the impres- 
sion of being fellows with men, wishing to help in every 
way and to satisfy those who might appear before them. 
He who had been the leader, as presiding officer, sat cen- 
trally, supported on either side as able assistants, by Peace 
and Charity. Farther apart and on either side sat as 
recorders the angels Bonum and Malum, who, as it was to 
be noticed later, took down testimony or noted its salient 
points, with the peculiarity that both wrote not simul- 
taneously, either one or the other registering what seemed 
most suitable to his peculiar record. As for myself, I was 
provided with suitable accommodations, so that all that 
occurred might by me be put into writing, not officially 
but as a man would, in such popular form that those not 
present of my fellow men might have the benefit of the 
proceedings as here set down. The scene was not unlike 
many in which I had figured in the same capacity in bygone 
years, and my occupation was not unlike that by which 
I had gained my daily bread before I had forsaken it to 
undertake the Master's work. 

On this occasion I not only filled the place of one who 
outlines reports of proceedings for the benefit of others, but, 
by reason of my peculiar position, as a mortal directly 
called to this particular work, I filled an intermediate place 
between mortal and celestial, conveying the wishes of the 
one and the requirements of the other. Through my inter- 
cession witnesses were allowed a hearing and through me 



The Inquiry Begins 47 

were conveyed to those witnesses the methods of procedure 
required and the use of suitable forms of speech such as we 
had used on our earthward journey when addressing the 
Divine representative. A noticeable difference from ordi- 
nary procedure was that there were no professional people 
as counsellors in charge of the interests of those who wished 
to be heard. Every one spoke directly, without inter- 
mediary, their personal interest and earnest desires being 
the only reasons given or accepted for a courteous and 
exhaustive hearing. 

He who had been charged with the conduct of this 
inquiry, as presiding officer, began the proceedings with a 
concise statement : 

"We have been sent to you, Mortals, by the command 
of our Master and yours, in answer to your petitions — and 
I am sure that from you, all of you, they have come, or you 
would not be here present before us — to learn what it is 
that troubles you and how, and, if possible, to show you 
how those troubles may be avoided. We know that you 
as Christians are not as one, that differences exist. Have 
you any to tell what these differences are, how they came 
to exist, and what evil results come from them? Later we 
would hear from those of differing opinions that we may 
know how these differences look from different points of 
view." 

A remarkable person, evidently of the clergy of some 
communion of Christians, stepped forward. He was at 
once placed prominently where his testimony could be 
heard not only by the members of the commission but 
by every one present. 

"I am, most Worshipful Sire " 

"Confine your worship to Him whom we serve," com- 
manded the Moderator. "We are not God, though sent 
by Him. In our person as His representative, respect is 
due, but we wish to be considered more as an elder brother, 
desiring but your welfare." 

"Then, Sire," continued the witness 



48 Other Sheep I Have 

"First, what is your name?" interrupted the Celestial 
Moderator. 

"My name is unimportant, for I am but the representa- 
tive, as its elected head, of an organisation comprising 
deputies of many Christian bodies. We wish for unity, 
for brotherly kindness, for charity among all Christians. 
It was largely at our suggestion and through our agency 
that the petitions which have brought you here have been 
sent regularly, although those sending them themselves 
fully desire what they ask. Through our encouragement 
there has been co-operation in asking to show that in such 
wishes at least there is unity. We are overwhelmed with 
thankfulness that our prayers have been answered to such 
extent that you have been sent, and that an inquiry is to 
be made. If your suggestions direct and aid our efforts, 
they may be more successful, and we realise that it is only 
by making such efforts that we may hope for more direct 
assistance. In this, our favoured land, we as Christ's 
followers meet with strange difficulties. This land has 
been a haven for all peoples on the earth, Christian and 
Pagan, a refuge from oppression, a friend for all in distress, 
and an almoner for those in poverty. Here they have 
come and here, with their descendants, they abide. One 
cause of our differences is this presence among us, in one 
place, of so many Christians who are of all shades of belief 
and who come from different national churches which 
have differed through local adaptations and national 
characteristics. All this is of little moment when these 
several peoples are in their original birthplace homes, 
where all in one locality are of one way of thinking. But 
gathered here as fellow citizens, all mingle and fraternise, 
with the result that on religious questions, in which one 
thinks not as another, there is friction. By close associa- 
tion one is influenced by another and it matters not in 
which direction. Members of a body with strict principles 
are liberalised by contact with members of another body 
which is not so strict, or the opposite takes place, both 



The Inquiry Begins 49 

resulting in serious differences. Influences are brought to 
bear on members of Christian bodies by those not Chris- 
tian, for we have anti-Christians, Infidels, Pagans, Jews, 
Mohammedans, and followers of other false prophets. Con- 
troversies arise, then come divisions, — over belief, over 
how bodies should be carried on and governed, over what 
penalties should be inflicted on those who obey not the 
regulations of the particular body to which they may 
belong, or over questions as to what is right and what is 
wrong, questions largely governed by birth, parental train- 
ing, secular education, prejudice, individual inclination 
and fashion, and about which opinions vary from time to 
time. What may seem wrong to men in one age may to 
them seem right in another. Then, too, there are contro- 
versies through personal considerations, those of leaders 
concerning precedence or by reason of their vanity, or over 
the results of their human thought and research; the per- 
sonal friends of such an one upholding him against those 
who are not friendly or who dislike him. From all of these 
causes disagreements in thought and practice occur, and 
divisions, when the fragments fly apart without effort, 
while reconciliation and unity require superhuman exer- 
tion. In all of these ways have come lasting schism, the 
causes of which in many instances no longer exist." 

"This is work for you, good Peace, and you, good 
Charity," said the Celestial Moderator to those with him. 

" It is sad," said Charity. 

"An enemy, War and his spirit, has done this," said 
Peace. 

"It is indeed sad," continued the witness, "but the more 
sad it is to think that it is all but the exposition of what 
human nature has been from the beginning. When human- 
ity is not governed by a monarch, a majority of those 
governed, rule. When our churches are governed by God 's 
will they are monarchies. Some of our brethren claim for 
their ecclesiastical rulers monarchial powers in the Church. 
With us here, officially, the Church as a whole is republican, 

4 



50 Other Sheep I Have 

with the rule of the majority. A majority is always intol- 
erant if thwarted. As long as all think alike there is har- 
mony. But as soon as some one differs then the intolerance 
of the majority, or more properly those in power, for the 
majority gives the power, is shown. The early Jews were 
intolerant of idolaters, the later Jews of Christ and His 
teachings, though He Himself was a Jew and one without 
guile. In later ages Christ's followers were massacred in 
cold blood by wholesale because they followed not the 
rule of the majority, and those who did such deeds thought 
they did God's service and gave thanks to God for the 
opportunity. Then came to this our land many who fled 
from such religious persecution elsewhere. In some one 
section congregated those of one way of thinking until they 
were in the ascendency, when persecutions as intolerant 
were inaugurated against fellow Christians who differed. 

"The rule of the majority, with our religious people here, 
works as it does in secular matters where power gives right. 
The minority are kept from rule and given no rights. 
Dissatisfaction ensues and dissension. When from such 
cause this happens in the Church, there is another schism, 
and another sect or fragment is cut off. 

"With us, too, familiarity with these dissensions breeds 
contempt of them. Their injurious effects are minimised in 
men's opinions. Our efforts to heal them meet with little 
encouragement because of the indifference due to this 
minimisation. 

"At times our efforts for unity meet with active opposi- 
tion, partly from interested motives, partly from the best 
of reasons, a desire for purity. The argument then is, 
that evil should be cast out of the Church, even at the 
expense of unity. Dissension is of less importance than 
that the Church itself, or at least a portion of it, should 
not be pure. Better be separated than corrupt. 

"Then again certain of us believe and teach that dis- 
sension is not an evil but governs as do the laws of trade 
and barter, which argument affects us readily as we are 



The Inquiry Begins 51 

a trading nation. These say that competition is the life 
of trade and that on emulation and rivalry depend the 
life of the Christian Church. Competition may be the life 
of trade but it is the death of Christian fellowship as it is 
the end of good feeling in trade. Among Christians it 
fosters envy, strife, and bitterness. It aims not to spread 
but to change belief, to augment numbers under one banner 
by gaining those serving the same cause under another. 
It looks for man 's faults not his virtues. From it come all 
uncharitableness and fault-finding. 

"You ask as to the extent of these differences. 

11 Disunion is everywhere. Even among those not Chris- 
tian there is division. Jews are divided into opposing 
bodies. The believers in Mohammed have bodies of true 
believers and those who are not so. Christians but follow 
the fashion. We have with us representatives of all the 
great national churches of Christians throughout the world, 
which are the older bodies; in our human nomenclature 
Oriental, Greek, Russian, Roman, British; and of bodies 
that have come from the older ones as the German Church, 
a great national body, or the Scandinavian; and we have 
also the subdivisions of all of them. In this land these 
fragments are manifold. So called Catholics have diver- 
sity. Among those called Protestant, who have at different 
times protested against the errors and pretensions of the 
Church of Rome, we have the most endless variety. We 
have Lutherans in sixteen kinds, Presbyterians in twelve 
kinds, Baptists in thirteen kinds, Methodists in seventeen 
kinds; in all some one hundred and forty- three so-called 
denominations, to say nothing of at least one hundred and 
fifty varieties of congregations which have no denomina- 
tional connection. 1 Among such diversity can we ever 
have unity? Can all these many and diverse elements 
ever be melted into one?" 2 

1 Estimated by H. K. Carroll from trie Census of 1890. 

2 The first impression one gets in studying the results of the census is 
that there is an infinite variety of religions in the United States. There 



52 Other Sheep I Have 

The Celestial Moderator made a gesture of impatience. 
Addressing the witness he said : 

"To you all this should be horrible to contemplate. 
Horrible! What do you do personally and your organisa- 
tion, to better these conditions?" 

1 ' What can we do ? We are helpless ; a few against many. 
Many, and the most of that many through indifference 
only, are against the few who desire a change. We have 
asked help and are in your hands. Show us the way and we 
will try to walk in it. 

"You ask as to the evil effects of these conditions. They 
are numberless. First and foremost is the waste, the waste 
of time, effort, and money. We duplicate our efforts on the 
same objects; and the results, by reason of this division, are 

are churches small and churches great, churches white and churches 
black, churches high and low, Orthodox and Heterodox, Christian and 
Pagan, Catholic and Protestant, Liberal and Conservative, Calvinistic 
and Armenian, native and foreign, Trinitarian and Unitarian. All 
phases of thought are represented by them, all possible theologies, all 
varieties of polity, ritual, usage, forms of worship. . . . Nowhere 
have denominational families developed as in the United States. In 
no quarter of the globe have the Lutherans or the Methodists, the 
Presbyterians or the Baptists, the Friends or the Mennonites, separated 
into so many branches as here in this land of perfect civil and religious 
liberty. . . . No denomination has thus far proved to be too small 
for division. Denominations appear with as few as twenty-five mem- 
bers. I was reluctantly compelled to exclude from the census one with 
twenty-one members. . . . 

No worse puzzle was ever invented than that which the names of 
the various denominations present. 

We have for example, the "Presbyterian Church in the United 
States " and the "Presbyterian Church in the United States of America;" 
the "Reformed Church in the United States" and the "Reformed 
Church in America. ..." 

Among the Presbyterians there are four bodies of the Reformed 
variety. I have always had great difficulty in distinguishing between 
them. One is called the Reformed Presbyterian Church in the United 
States of America, another the Reformed Presbyterian Church in 
North America. One has a synod and the other a general synod. But 
it is not always easy to remember which has the synod and which the 
general synod. I have found in their monthly organs a more sure 



The Inquiry Begins 53 

meagre. We strive among ourselves and fight against our 
own people. One holds back the other and both are im- 
potent. Our weakness, particularly from such a cause 
which is so self-evident, and seemingly so easily removable 
at our own pleasure, is the scorn of those not of us. Through 
jealousy, or that no insignificant difference of opinion may 
be misrepresented, we build buildings for our worshippers 
where there are already a sufficient number." 

"You build more buildings for the worship of Christ than 
are needed?" 

"Not than would be needed if all the inhabitants would 
make use of them. In that case the number would not 
suffice." 

"In this, your native land?" 

method of distinction. One of these organs has a blue cover and the 
other a pink cover. . . . 

About a century ago a number of ministers and churches seceded 
from the Kirk in Scotland and organised the Secession Church. Soon 
after half of this Secession Church seceded from the other half, and in 
process of time the halves were quartered. Then, as a matter of course 
there was a dispute among them as to who were the first seceders. 
Those who thought their claim best, prefixed the word "Original" to 
their title and became Original Seceders. Then there was a union of 
Seceders and Original Seceders, and the result was the United Original 
Secession Church, or, more properly, the Church of the United Original 
Seceders. This is probably the only instance in which the ideas of 
division and union are both incorporated in one title. . . . 

There are twelve bodies of Presbyterians to be distinguished, and 
seventeen bodies of Methodists; and Methodist titles are scarcely more 
helpful than Presbyterian. We have Methodist Episcopal, which we 
recognise as the parent body, and which we sometimes distinguish as 
the Northern Church, though it covers the South as well as the North. 
We have the Methodist Episcopal, South, which resulted from the 
division in 1844. We have the African Methodist Episcopal, the African 
Methodist Episcopal Zion, the Coloured Methodist Episcopal, the 
Union American Methodist Episcopal, the African Union Methodist 
Protestant, the Zion Union Apostolic, and the Evangelist Missionary, — 
all coloured bodies. We have also three bodies of Congregational Meth- 
odists, none of which are congregational in fact, with Free, Independent, 
Protestant, Primitive, and other varieties of Methodists. . . . 



54 Other Sheep I Have 

"More particularly, yes, but elsewhere also." 
"How many Christians make this land their home?" 
"But about one-third of all who dwell here, which third 
includes all classes of Christians who are apart from one 
another, as for instance those who follow the Roman belief 
and those of all kinds who protest against it, with those 
others not Protestant but belonging to historical and 
national churches like those of England and the East." 

"And in the world at large, how do the Christians 
number?" 

"In about the same proportion. Of all who inhabit the 
earth one-third is of a non-Christian belief called Buddhist, 
the followers of a man of bygone age. One-third more 
comprise Brahmins, Pagans, Mohammedans, and Jews, 



Of Baptist bodies we count thirteen, including the Regular, North, 
South, and Coloured; the Freewill in two varieties; the General, Sepa- 
rate, United, Six-Principle, Seventh Day, Primitive, and the Old Two- 
Seed-in-the-Spirit Predestination; also the Baptist Church of Christ, 
which claims to have descended direct from the Apostles. . . . 

There are four bodies of Brethren who object to any other designation. 
They are popularly known as (Plymouth) Brethren. By putting the 
word Plymouth in parenthesis we can distinguish them from other 
bodies of Brethren; but how shall we distinguish each of these four 
bodies of (Plymouth) Brethren from the other three? . . . 

Much confusion often arises from the similarity of titles. There are 
several bodies called the Church of God with only a slight variation in 
two instances. There are the Church of God and Churches of God in 
Christ Jesus, both Adventists; the Church of God, otherwise distin- 
guished as the denomination founded by Elder Winebrenner, and the 
Church of God in Christ. The large body which appears in the list as 
Disciples of Christ, also often calls itself simply "The Christians." 
There is another denomination, with similar tenets and two branches, 
which uses the same designation, and is otherwise known as the Chris- 
tian Connection. ... A few years ago the Disciples were popularly 
distinguished as the body to which President Garfield belonged, and 
they are probably better known as Campbellites, a term which is 
offensive to them, than by either of their accepted titles. — From Intro- 
duction to The Religious Forces of the United States, by H. J. Carroll, 
in charge of the division of churches. Eleventh Census (1890). 
Revised to 1896. New York, Charles Scribner's Sons. 



The Inquiry Begins 55 

also non- Christians; in all two-thirds. The remaining one- 
third is Christian and that third in the world at large is 
composed of two-thirds of those belonging to the early 
Christian churches of history and one-third of those called 
Protestant, who came from and protest against one of 
those early churches, that of Rome." 

"And such a little world as seen from without to be so 
divided! It must be a crowded world." 

" In some portions it is, in other portions it is not. With 
us, in this so called newer land, there is plenty of room. 
On our Northern continent, in terms in which we express 
area, there is but one man to every eleven square miles of 
territory. Elsewhere it is more congested. But if I were 
to take you to some structure sufficiently high from which 
you could see to the distance we call nine miles in each 
direction, a minutest fraction of the earth's dimensions 
and a distance which is by no means too great for a human 
eye to include, and all those who live on the entire earth 
should be gathered together around that structure, it would 
be possible to see them all, nor would they be crowded. 
Each one would have room for motion." 

"And for the Christians of this earth, this earth for all 
the people on which Christ died, how much room would be 
required?" 

"An area about one- third as large would contain them 
all and no very great elevation would be necessary. The 
inhabitants of this land are but about one-twentieth of 
those inhabiting the entire world. Our Christians are but 
one-third of this number. Four square miles or what would 
be contained in a circle with a radius of slightly more than 
one mile would hold them all, if each had but enough room 
to stand comfortably. With sufficient room for living, 
one great city of necessity could maintain them all in 
comparative comfort." 

"And to think that this small number cannot agree." 

"Were we as Christians to try to live together in such 
close proximity it would but accentuate our differences." 



56 Other Sheep I Have 

"And but a small fraction of this small number desire 
unity?" 

" Alas, yes. It is the desire of but a faithful few." 

"If faithful then fear not. The desires of but one faithful 
follower of the Master are worthy of his consideration. 
If it is His will we are content. But tell us further as to the 
nature of these hindrances and the results of this lamentable 
condition." 

The witness was about to continue as directed when he 
was interrupted by a voice from the audience. 

"I think I can tell you, Commander, in but few words, 
what our trouble is." 

The eyes of all were turned in the direction from which 
the voice came, where the standing figure of a person of 
military bearing was seen. The witness on the stand showed 
some irritation at the unauthorised interruption. 

The voice of Peace was here heard, clear and decisive, 
but in tones suggestive rather than commanding, and as if 
speaking to himself alone : 

"Perhaps the witness would like to hear what it 
is our friend would say. It may assist rather than 
hinder." 

The kindly spirit in the words was at once communicated 
to the witness. 

"By all means, Sire. Whatever will assist is preferable. 
I wish not to hinder. As you may direct.' 

Turning to the interrupter the Moderator asked : 

"Your name, Friend?" 

"I am a warlike man and as such unnameable among 
Christians and yet should not Christians fight against 
wrong? I am no enemy of Peace. I would fight that Peace 
might prevail. I am no friend to discord. By not fighting 
there is strife. By fighting it may be put down and there 
is peace. By being prepared to fight the fight is avoided. 
I claim that as Christians our business is to fight. We are 
a church militant. The trouble is that we do not fight 
properly nor know we our enemies. We fight frequently 



The Inquiry Begins 57 

against ourselves or rebel against our officers. What way 
is that? 

"Perhaps," said the Moderator, "with the kind per- 
mission of this our witness waiting here, you will suggest 
a better way." 

"I would have the Church an army, and a successful 
one, able to do battle for the right when necessary and to 
maintain peace when it is not necessary to fight. Would you 
know why we as an army do not succeed? First, we are 
not organised properly and we have no commander whom 
all obey." 

"You have Christ as your head, have you not?" 

"We have, nominally at least, but He is not visibly on 
the ground in actual command. He is the Commander-in- 
Chief and we try to obey His orders as we understand them, 
when they reach us, but we have no Field-Marshal actually 
in life, with us, and of us, whom all acknowledge as head 
and through whom all orders should come." 

"May it please your Eminence," said a voice, "we have 
such a head whom we call Holy Father. His orders are 
unquestionable. And we are thoroughly organised under 
subordinate commanders, with whom obedience to a su- 
perior is absolute, into regiments, battalions, and companies. 
Under such an organisation we work most effectively." 

"Our friend speaks the truth," resumed the military 
witness, "and his organisation should be a model for all 
of us. But his commander is too low in rank. He is but 
a division commander, though his division is the most 
thoroughly organised and the most effective one in our 
army. We are not all of us in his division and under his 
orders. We need a general. This man's commander 
claims to be such and wishes to be so acknowledged. We 
do not all admit his claims because we claim that he has 
not been so appointed by the Commander-in-Chief. Mean- 
while, in so far at least as the campaign in this country is 
concerned, where we are supposed to fight under one banner 
as Christians, we are in the position of an army whose 



58 Other Sheep I Have 

general has been killed with no succession arranged by 
military law, or whose commander-in-chief, the one direct- 
ing the whole war everywhere, has never been on this 
particular field in person and has never delegated supreme 
authority to any one in particular." 

"Meanwhile you cannot get along under direct orders 
from your Commander-in-Chief, who is able to direct you, 
no matter how great the distance?" 

"I doubt not his powers, but we are human and have 
eyes and we want to see, — something visible and tangible. 
We have His messengers, His orderlies, and we can feel 
as it were, His own presence at times, but with us feeling 
is not as seeing. 

"Our army without organisation, except as separate 
units, fights at random without a united front, or not know- 
ing where to face — on which side is the enemy we are to 
meet. Our enemies are on all sides. We try to guard all 
sides at once. Our numbers, compared with those who 
are against us, make this impossible. There is but a mini- 
mum of effect with a maximum of effort. Our enemies are 
numerous because we fight both heathenism abroad and 
irreligion at home. In addition we duplicate our attacks, — 
send forces where not needed through misunderstanding 
of orders as to which particular regiment is to attend to a 
particular piece of work. In such a case both claim the 
right, which being disputed, the two fight against each 
other, until many on both sides, friends, not enemies, are 
killed, wounded, exhausted, or at least are terribly out of 
breath and so unable to fight, or until their resources are 
gone. Meanwhile the real enemy makes use of the advan- 
tage and captures a position from which he cannot be dis- 
lodged even when our best organised divisions are sent 
against it. It is not good sense nor economy, to say the 
least." 

"That is the greater point," said another voice, "want 
of economy through duplication. Christians should all be 
organised into a trust for economical administration." 



The Inquiry Begins 59 

" Can our earthly friend inform us what a trust may be?" 
inquired the Moderator. 

" It is a business term we have for a system of economical 
management. All interested put their goods into one gen- 
eral fund to be administered by trustees for the benefit of 
all. When well administered, by honest men, and as trus- 
tees, not for their own benefit only, it is the most economical 
system on earth. Such trustees do not send two men to 
do the work of one. They do not spend two of our money 
units where one is all that is necessary. Duplicates are 
sorted out and put where there is need or dispensed with 
altogether. If that is not advisable or possible they are 
kept in stock or storage for future use. Nothing, either 
goods, money, or effort, goes to waste." 

"Would you tell us your name, my Friend?" asked the 
Moderator. "We are becoming confused by the num- 
ber of those who will not assist us by conforming to that 
formality." 

11 1 am called Magnate by my fellow men, a term honour- 
able in itself but in our use given in ridicule, but still it 
denotes one who succeeds by the exercise of good business 
sense." 

"Then, Magnate, having your name, we may call you 
again as needed, for no doubt your advice for the manage- 
ment of the Master's business on successful earthly lines 
will be of the greatest value." 

Turning to the man of military mien, the Moderator 
asked his name also, that it might be recorded. 

"You may call me Militant for I am engaged in warfare, 
both national and spiritual. By education I am fitted for 
the former, by conviction I engage in the latter, for I am 
persuaded that if ever this world is to be won for Christ, 
the rules of my profession must prevail." 

"We would also hear your name," said the Moderator 
to him who had interrupted to present the claims of 
his connection to thorough organisation under central 
authority. 



60 Other Sheep I Have 

" The name that I prefer is Catholic, if you will allow it." 

1 ' Meaning a member of the whole undivided Church of 
Christ?" 

"That is my claim." 

"You shall have the title if you will prove your right to it." 

"Others lay claim to the same designation unjustly, as 
I think I can prove. Meanwhile call me Romanus. It is 
a name of which any one may be proud." 

"And you, my patient friend," said the Moderator, 
again addressing the witness on the stand whose testimony 
had been delayed by the interruptions of the others, "will 
you not gratify our wish to know your name? Without, 
how may we properly designate you in speech or on record, 
or call you at our need?" 

"I may be called Representative for I am here not only 
for myself but as representing many whose wishes in this 
particular matter have been the cause of this inquiry." 

"Then, Representative, we would have you proceed 
with your testimony, which you have so kindly allowed 
to be interrupted." 

The witness resumed: 

"I am reluctant, Sire, to draw your attention — you com- 
ing from the august Presence itself, and knowing us insig- 
nificant mortals to be but infinitesimal portions of God's 
creation — to most of the differences in opinion which sepa- 
rate Christ's followers here, which to you must seem so 
trivial, but which we think so important, and for which 
many of us, I have not the slightest doubt, would be willing, 
if necessary, to give our lives. I can only urge as our excuse 
that though they are microscopic from your point of view, 
they are to us, in proportion to our strength, matters of 
great moment. They are burdens grievous to be borne. 
To rid ourselves of them is a task almost beyond us, as 
to an ant would be the moving of a seed, small to us, but 
many times his size, and we know not how. 1 

1 At a dinner table Mr. Huxley sat beside a lady who asked him 
whether he did not think it was a bad business that Rev. Mr. B. should 



The Inquiry Begins 61 

"It is historic fact that in the first four and one-half 
centuries after the Master came upon earth the Church 
made mighty strides. It was a united Church that won 
all the great victories of those early centuries and no great 
nation has been converted to Christ since the Church lost 
its unity. To our unhappy divisions, mostly of recent 
origin, we must attribute much of our weakness against 
the power of Satan. These divisions put us to shame before 
the world. They are a stumbling-block to many and 
through them countless souls are lost. 1 To-day, Christians 
throughout the world are not sufficiently united for great 
efforts. 

"The commission of Christ's Church, as authorised by 
His command, is to convert the world, hence the work 
which we call missionary, as of one sent. In older days 
Christians understood that this was an imperative command 
which must be carried out at all hazards ; if not by kindness, 
by force. From this idea came wars of conquest in heathen 
lands, often eventually for earthly gain and prosecuted at 
times with the greatest cruelty by loyal sons of the Church, 
yet originated and in a great part carried out with the 

have adopted the eastward position in administering the sacrament. 
Mr. Huxley replied: "My dear lady, I am told by Sir John Herschel 
that to drop a bean at the end of every mile of a voyage to the nearest 
fixed star, would require a fleet of 10,000 ships, each of 600 tons burden, 
all starting full of beans. Now do you really think that the Maker of 
those fixed stars considers this new position of Mr. B.'s a serious matter? ' ' 

The scientist might have inquired further if the great God who sends 
the sun whirling through space is pleased to see us hurling anathemas 
at each other merely on matters of opinion. The God who holds Jupiter 
on his course likes to have the little folks given to him and if some prefer 
to be baptised when they are older, He may not object very much. 
The great God who hurries a comet through the planets does not mind 
if some folks have bishops. He only says: "See to it that they be good, 
and if you prefer presbyters, I will take them." But probably the God 
who never to our knowledge puts two planets where they will interfere 
with each other, who always provides them elbow-room, may not like 
two churches to be put where one would be better. 

1 From Circular of Church Unity Society, U. S. A. 



62 Other Sheep I Have 

express purpose of spreading the kingdom of the Prince 
of Peace. 

" Indeed many of us cannot see beyond our own shores 
and think that anything in Christianity which is foreign 
to us and our ways of thought is necessarily unchristian. 
We have little knowledge of what has been done in the past 
by Christians elsewhere. We think that Christ came to 
save us, His elect, in what we call America, and care very 
little what becomes of older Christians in older lands. 

"As an instance, we have with us to-day many direct 
descendants of one of the early historic churches, the one 
mentioned by him who gave his name as Romanus, a 
Church which in a more barbarous age carried the Gospel 
by force of arms into heathen lands. Those of us not of 
this faith are apt to consider those who are, not only as 
foreign but corrupt beyond redemption; Christian only 
in name and worse than heathen. For such we have no 
charity and we say that Christian lands dominated by 
them should be reclaimed from that allegiance as much as 
heathen lands from unbelief. 

"Some centuries ago elsewhere, before we as a nation 
were in existence, a contest took place- between Christians 
of this Church over human errors which had undoubtedly 
crept in. Those who would reform were persistent. Those 
who should have listened were intolerant and by earthly 
wisdom, retaining the power on their side, they expelled 
from the Church those who would so reform it. This 
rupture was by no wish of those active reforming spirits 
whose aim was to do good and who loved their Mother 
Church with all the love of which they were capable. It 
was never their wish, then or ever, that the schisms that 
they then necessarily made, should have been made, nor 
that they should continue. At any time they would have 
given their lives gladly to have done away with such dis- 
union and be back in the Church from which they sepa- 
rated, if that Church could have been freed from the errors 
against which they had protested. Since then many of 



The Inquiry Begins 63 

these errors have been corrected within that Church, but 
the hard feelings engendered by the combat, the wars, 
the sufferings, the cruelties, and other inhumanities, have 
left such effects that those injured cannot find sufficient 
charity in their hearts to forgive and forget. Say they in 
excuse, the command is, 'As much as lieth in you, live 
peaceably with all men, especially with them of the house- 
hold of faith,' but that such forgiveness as this is not in 
human capacity. 

"So it comes that in trying to Christianise the world 
we not only assume the great undertaking, greater than 
our ability, even if we worked to the best advantage, of 
Christianising the unbelieving world, but we add to that 
the task of wresting from Christian control lands and people 
already Christian, at least in name, arrogating to ourselves 
the authority to say who are Christians and who are not, 
a thing for God Himself to settle with Christ's followers. 

"Now mark how this method works and how this one 
great schism still affects us in this country to say nothing 
of the countless schisms since, which have still further 
weakened our efforts and lessened results. 

"As to what these results are to-day, let me say that 
it is now some four hundred years since, in various lands, 
those protests against human errors and corruption were 
made in that particular earlier Church. Those protesting 
set up a purer Church, now broken into many fragments. 
Members of the older Church and those who left it, now 
consider themselves enemies. The older body is compact 
and fully organised and against it its opponents are almost 
powerless. Since the rupture the newer body has had every 
advantage. Its members have had opportunity to study 
carefully and individually the word of God which has 
been given them freely in their own tongue, an advantage 
they did not have before. They have had organisation 
among themselves, each fragment for itself. They have 
had great advantages of devoted men and great supplies 
of money. They have used every one of the mighty inven- 



64 Other Sheep I Have 

tions of men for the quicker dispatch of work, the diffusion 
of information and knowledge, and the influencing of the 
minds of men, and yet, counting the whole number of 
Christians throughout the world, including those whom 
we may consider nominal only, it is doubtful if there are 
more Christians on the earth to-day than there were 
fifteen hundred years ago in the fifth century of the Chris- 
tian Church. The Church is just barely holding her own 
and much of the work of such holding, without which the 
Church would retrograde, was done and is being done by 
those against whom the earnest men protested and their 
followers still protest to-day. 

"We feel the difficulty *more particularly in this land. 
Here we have, to enumerate, first, representatives of all the 
early Christian churches, as the Greek, the Roman, and the 
Anglican, originally separate in organisation on geogra- 
phical lines, as national churches of different nations. Later 
they clashed over questions of jurisdiction, doctrine, worldly 
aggrandisement, and personal ambitions. With these we 
have representatives of the followers in many lands of those 
who protested against the claims and errors of one of these 
churches, the Roman, and these again are now in almost 
countless fragments although all are still considered Chris- 
tian. As has been said they ' have been dispersed and scat- 
tered, gathered into separate folds, arrayed as enemies 
under hostile banners. The whole thing is unchristian, 
still worse it is anti-Christian, for so long as it continues, 
it will be the weightiest obstruction to the progress of the 
Gospel. The restoration of Unity is the indispensable 
condition of the conversion of the world.'" 1 

"Notwithstanding certain encouraging signs we really 
seem to be drifting still farther apart. We emphasise dif- 
ferences and inculcate them as important by every means 
possible. Those of one fragment try to gain numbers and 
importance at the expense of other Christian organisations 
and this not only at home where there are heathens innum- 

1 John Fulton. 



The Inquiry Begins 65 

erable needing all our attention, but in heathen lands as 
well, where at least for the dignity of the Church, if for 
no other reason, we should stand together. 

"In the connection of this Romanus, there are fraterni- 
ties, one in particular, 1 thoroughly organised and equipped 
and having ample means and devoted members, whose 
object is not so much the furthering of Christ's kingdom 
among those who have heard not of it, as to bring back 
into what they consider the true fold, those who are Chris- 
tians of another name. In return, what do those who are 
to be so proselyted do? Form so-called 'Protestant' 
organisations having for their object the conversion of 
'Catholic' Christians, all of which, instead of tending 
to Christian unity and the overthrowing of the powers of 
evil, is simply a useless waste of energy. There are enough 
non- Christians in the world to engage the attention of 
all 'Catholic' and 'Protestant' Christians without using 
precious ammunition on each other, as Militant would say. 

"Here is another example of want of charity and of 
waste. Among those which should be united under the 
common name of 'Protestant' is formed a society for 
young people, the membership of which is to include those 
of all beliefs. By cultivating friendliness among the young 
and unformed it is to be the entering wedge for a more 
thorough union later. Immediately are formed in each 
separate body of such Christians, similar societies, which 
are to be each under the exclusive control of a particular 
sect so that familiarity with others not of their own body 
may be avoided and there be no temptation to wander off 
into other folds. Class feeling is to be kept alive at the 
expense of Christian feeling. By reason of our manifold 
divisions we gain our adherents with so much labour and 
expense that we cannot afford to lose any. We must retain 
our separate existence for which with so much trouble we 
secure our funds. 

"And her.e is suggested another phase of our sinful waste, 

1 The Paulist Fathers. 



66 Other Sheep I Have 

and one which is in itself most sinful. By reason of the 
sharp competition, the raising of money on which the sepa- 
rate existence of these sects depends, is made so difficult 
that we resort to questionable methods, and to such an 
extent that in their life and death struggles for mere exist- 
ence, the churches become but mere money-getting 
machines. The dignity and usefulness of the whole Church 
are thereby sadly compromised. Rival sects and superfluous 
congregations impoverish each other. 'The Church is not 
more beautiful and winning because the congregations of 
its competing sects are growing adept in meretricious arts. 
Far otherwise. The divided Church is in humiliation and 
disgrace. Its impotence is perceived; it is despised. This 
is because it is trying to live in violation of its constitution. 
The Church is constituted in Unity, not in division; in 
Holiness, not in desecration, immodesty, vulgarity, and 
sensationalism; in Catholicity, not in the spirit of sectari- 
anism. The Church will again wield its ancient sway over 
the hearts of men when, returning from the apostacy, 
absolved and regenerate, it again appears, — One, Holy 
and Catholic.' 1 

''Are all of these divisions or sects of churches necessary? 
Surely not, but which are? 2 They differ in what? In 

1 William Bayard Hale. 

2 Some one says: This Gospel that is without money and without 
price is beginning to cost outrageously. This is owing to sectarianism. 

Again some one witnesseth: The Christian Church in America is 
keeping house with twelve or more kitchens; ail but a few unnecessary. 

Again: A boy shooting sparrows does not think it necessary to have 
a different gun for every sparrow. 

Again: What would be said of a town that would build two bridges 
where one was enough because some said that a wooden bridge was best 
while others preferred an iron bridge, or two roads to the same place 
because they could not agree on the exact location; or two school- 
houses where one was enough? The children of this world are surely 
wiser than the children of light. One who advocated that two churches 
near each other would work better, each trying to excel, especially in 
attractions and raising money, noticed, that when one failed, the other 
soon lagged and died. Should we not expect that churches kept alive 



The Inquiry Begins 67 

unimportant details, and these little details are what keep 
them apart and what they fight over. They agree in many 
things. In fact they have more in common than they 
have points of difference. 1 The differentia make no one 
a better Christian citizen or neighbour, nourish no one's 
manhood, and save no souls. These results come from the 
things in which there is accord. The others simply make 
stronger partisans on unimportant questions, helping local 
pride rather than national glory. A united Church would 
assist nationalism. By excessive pride in one's own con- 
nection rather than the whole body of Christians, the 
Church of Christ, which was meant to be a chief bond of 
union, is to-day one of the most powerful separatists of 
the world. 

"As to the waste of money and resources, it has been 
estimated that in one of our cities of moderate size, a type 

on such a principle would come to such an end? In the first place it 
takes double the money to run two where one would be enough, and 
in the second place, the spirit of rivalry is the death of religion. 

1 Denominational divisions have been mainly made upon the least 
vital points, as the form in which a sacrament should be administered, 
some unsolvable problem in philosophy, the mode of church government, 
or some debatable matter of Christian morals. Some of the numerous 
sects into which the Christian world is divided have grown up around 
the ambitions and jealousies of rival leaders. Not only failing to dis- 
tinguish between essentials and non-essentials, bigotry arrogates to 
itself the monopoly of all truth. It is never disturbed by doubts of its 
own infallibility. It exalts and emphasises the few minor points upon 
which Christians differ and minimises the grand fundamental truths 
that are common to all. Bigotry lays great stress upon matters of 
form, as posture in prayer and denominational peculiarities of worship 
and discipline. Bigotry puts three or four struggling churches in a 
little village where only one church could be maintained and where that 
one church could meet all the religious needs of the people. 

Churchianity is not Christianity though often mistaken for it, and 
ambition to propagate a sect is not the spirit to win souls for Christ. 

In ages past, bigotry has filled prisons and jails with helpless and 
innocent victims, has lit the fires of martyrdom and wrought more 
harm to true Christianity than all the assaults of infidelity. — Jesse S. 
Gilbert. 



68 Other Sheep I Have 

of many greater and smaller, money has been spent for the 
erection of at least sixty more church buildings than are 
needed by the present attendants. In the state in which 
this city is situated, four hundred such buildings are 
unnecessary, and in the country at large in so called Pro- 
testant churches, $13,000,000 has been paid out for such 
purpose unnecessarily. 

"In our mission fields not only is there the same duplica- 
tion and waste, but our show of a divided front is most 
disastrous to our work. We set out to bring to Christ 
those who know not of Him, which, in the world at large, 
are in the majority. This heathen world is crying for sal- 
vation and we are giving it confusion. In a certain field, 
perhaps inhabited by a bright but non-Christian people, 
are representatives of all the historic, national, and modern 
churches, each trying not only to teach the people of 
Christ but also to believe that the way of the particular 
body to which the representative belongs is the only true 
way of reaching Him." 

The witness was here interrupted by the Moderator, 
who asked: 

"Even while you are divided, and particularly while 
you elect to so remain, could not one class of workers select 
a certain portion of the field and those of another class 
another portion, and so do away with much of the interfer- 
ence and the confusion in the minds of those on whom 
you work?" 

"We surely could, but we do not." 

"Is it not then your own fault that the evils exist? 
Prayers are not needed to do what you know to be necessary 
and can do for yourselves. It would seem that you do not 
really want that for which you pray." 

" It is hard to eradicate the ideas of a lifetime of education 
and to think that the particular sect to which one may 
belong is not necessary. It will take more than one or 
two generations of a different education to change our 
ideas. Our movement for a betterment is but about sixty 



The Inquiry Begins 69 

years old, with varying periods of activity. It has been 
about four centuries since what was to us the worst rupture 
took place, that which founded Protestantism. It may 
take an equal time at least to repair the damage then done. 
The tendency is in that direction but it is a question of time. 

" Now what is the result of these churches and fragments 
of churches working in the same mission fields, interfering 
with each other, each thinking that he does wrong if he 
neglects the particular claims of his own particular body, 
which if he did not do, would leave no particular reason 
for the faith that is in him? 

"If I were a heathen, and I sometimes think that by 
our actions we do not prove ourselves very far removed, 
would I under the circumstances know what to do, — which 
form to select? Each teacher claims to be the only true 
exponent of the Gospel of Jesus Christ and all who differ 
are in error. Would I not watch for results, or wait to see 
what best fits into my conception of right, or is most in 
accordance with the claims presented? Or would not per- 
sonal friendship or social position turn the scale? Or 
perhaps would not I, as a heathen, come to the conclusion 
that after all there is no inducement or reason for a change. 
The results show the impotence of the workers, all due to 
schism. The endeavour, which might be concentrated 
toward the betterment of mankind, is wasted and lost. 
Not one intelligent man doubts the stupendous force, 
creative, corrective, and remedial, which could be exerted 
by a Christian people, at home and abroad, if they could 
once be united and their efforts concentrated upon the 
evangelisation of the world, the execution of good works, 
or the prevention of evil. But all appreciate the difficulties 
and the obstacles which have to be overcome before such 
unity and concentration can be made possible. That unity 
however is vital to the world's conversion. The world 
does not believe, because a divided front shows to the 
world our weakness. 1 

1 Christendom is to-day moving upon heathendom with a force never 



70 Other Sheep I Have 

"In connection with the divided work in these mission 
fields, work done under divided support at home, there is 
another source of waste in the duplication of the costly 
machinery of organisation necessary to collect and forward 
the means of support. Hence has come the taunt of the 
unchristian at home, that it takes two dollars to get one 
dollar to the heathen, and the reproach is not without all 
semblance of truth!" 

At this point the witness was again interrupted by the 
Celestial Moderator who asked: 

"You speak of these differences between bodies of Chris- 
tians, unimportant but yet sufficient not only to keep them 

before surpassed. But what of the methods and strategy? Would you 
get the true answer of that question? Go not in search of it in the pub- 
lications of the various missionary boards. Go not to the missionary 
boards themselves. Go not to the several legislative bodies, general 
conventions, general assemblies, and general conferences, which stand 
back of the boards, but go into the actual forces in the fields. Go to 
the men and women at the front, they will tell you what the trouble is. 
They will tell you and tell you with much warmth that one of the chief 
hindrances of missionary prosperity is denominational rivalry; not 
rivalry there, but rivalry here; not a spirit of competition and eagerness 
for pre-eminence among the missionaries themselves, but a spirit of 
competition and eagerness for the pre-eminence among secretaries, 
boards, commissioners, committees in the United States. 

What are the most formidable obstacles that block the way to church 
unity? They are the traditional rivalries, the transmitted animosities 
and heartburnings of other generations, and scores of burning questions 
which would have been acknowledged burnt out years ago, had not a 
sense of duty to our ancestors forbidden. — William Reed Huntington. 

Nowhere are the evils of sectarianism so apparent as in great heathen 
cities, where missions crowd, compete, and sometimes conflict with one 
another; where the heathen fancy the divisions wider than they are; 
where the native Christians sigh for the unity of one national Church, 
and groan under the burdens imposed on them by historical, doctrinal, 
local, or personal differences, alien to their thoughts and habits. . . . 
The burden of their own natural and inevitable differences is quite 
sufficient without the added load of such distinctions as that between 
the Established and the Free Church of Scotland, the Baptists and the 
Pacdobaptists, the Methodists, Presbyterians, and Congregationalists, 
or the Lutheran and the Reformed Churches. 



The Inquiry Begins 71 

apart, but to cause enmity. If these bodies are truly Chris- 
tian, would not each be willing to give up at least something 
for the furtherance of the cause, even if it might be some- 
thing which to them might seem important?" 

"I am sorry to say, Sire, that all believe themselves to 
be in the right in everything, and we are therefore unable 
to give up anything, at least unless some miraculous influ- 
ence, such as we could not ourselves bring to bear, so softens 
and impresses our minds as to make us think differently. 
But might I suggest that you yourself question those 
present as to this matter?" 

"It shall be our pleasure, as this inquiry progresses, to 

Each mission clings to its own converts. Each mission competes 
with others in its bid for the services of the best native helpers, wherever 
found. Each mission insists that its 'helpers be members of its own 
Churches, and looks with jealous eye on new unsectarian organisations. 
Thus struggling, separated communities of native Christians are sup- 
ported in isolation, weakness, dependences, and sectarianism, unable to 
support themselves, often unwilling to make the attempt, yet claiming 
the services of a well trained, high-priced pastor, and dominated over 
by the missionary or the mission. — E. A. Lawrence. 

The mischief of our division lies in the waste of men and money in 
multiplying of churches, colleges, and theological seminaries, and distrust 
and jealousy between the members of the several denominations. Three 
to five churches in every little county seat in Kansas, the ministers 
preaching to congregations of fifty to one hundred, and using for their 
support money from the East that ought to go to the heathen, and if 
there were no more churches than were needed, the men might go, too. 
Four theological seminaries in or near Chicago, each having the labour 
of three to six of the ablest ministers. Two in California, because the 
Presbyterians would not unite with the Congregationalists to have only 
one. Worst of all, two for the little state of Connecticut, and of the 
same denomination. A denominational college for every denomina- 
tion in Kansas. And in none of them is anything said to strengthen 
the denomination, because they want the patronage of others in the 
vicinity.— The Church Union, i8g8. [Figures not materially different 
to-day.] 

In a certain village in my diocese there were five spires pointing 
heavenward, but there was no settled minister because there were five 
parties, which, if united, would have been no more than enough for one 
good strong parish. Each of the five buildings was enough to contain 



72 Other Sheep I Have 

ask each witness who may come before us, this particular 
question, personally and as representing his class — but 
proceed." 

"I was about to say, O Sire, that perhaps one of the 
greatest hindrances we have in working for this unity of 
Christians, which your Christ and ours thought of such 
importance as to make it the subject of a special prayer, is 
the fact that in our own midst, opinion is divided as to the 
importance of such a movement. We are not only hindered 
by an unwillingness to give up, but we are actually held 
back by the active opposition of those of our own number 
whom we had hoped would be our allies. There is a widely 

the whole worshipping population. There were twenty or thirty towns 
in a similar condition in that county and the one next to it. — Arthur 
Cleveland Coxe. 

Each of the denominations is sustaining scores, if not hundreds, of 
churches that are a hindrance rather than a help. Some of them have 
been robbed of their membership and pecuniary strength by the drift 
of population or commercial disaster. Others are the offspring of mis- 
taken expectations as to the future growth and wants of the communi- 
ties. Others were begotten of the superserviceable zeal of sectarian 
propagandists, in flagrant violation of the rights of existing churches. 
Others still had their origin in financial speculations, or in local rivalries, 
or in dissensions among brethren of other churches, — one taking as the 
head of its corner, stones that had been rejected by other builders. 
These must struggle with poverty for generations to come and are 
preying upon, instead of praying for, their neighbours of other names and 
creeds. 

A few years ago a missionary went to the capital of a new territory 
where the Gospel had not yet been preached. He gathered a church, 
and Christians of several denominations promised to sustain him. But 
within a few weeks, three other churches were organised, partly from 
materials wrought into the first. They have erected houses of worship. 
The whole number of worshippers is about one hundred. The four 
clergymen are receiving each but about one half the amount paid to 
the teacher in the public school; must be maintained mainly by con- 
tributions from elsewhere. Yet each of these churches insists and is 
advised to insist, upon its right to live. With the first it is the right 
of the oldest, with the second the right of the strongest, with the third 
the right of the largest, and with the fourth the right of the highest. 
— David B. Coe (Congregational), 1874. 



The Inquiry Begins 73 

prevalent idea that corporate unity is not needful, or 
scarcely desirable, and that existing divisions do not neces- 
sarily involve the sin of schism. This is a matter which 
has caused me much anxiety, and it is a thing that I cannot 
understand. I sometimes doubt if Christian people really 
believe what they claim to believe as Christians. If they 
did they would surely, at all hazards, do away with that 
which so much stands in the way of the attainment of 
what they as Christians claim to desire above everything, — 
the furthering of Christ's kingdom upon earth. To such 
an end, if men were truly Christian, jealousy, pride, ease, 
or selfishness would hardly be allowed to interfere. 

"As an excuse for them, it would seem as if narrowness 
and intolerance belong inseparably with intense human 
belief. There is no bigotry or narrowness that does not 
spring from a truth." 1 

"I am such a person as your witness describes, a hin- 
drance if you so regard it," interrupted a voice from the 
audience. 

"Your name, my earthly friend?" calmly interrogated 
the Moderator. 

"Objector is my name. I want to say that such as I, 
want diversity with the legitimate divisions and conten- 
tions that it involves, conducted not by boors, of course, 
but by gentlemen. The hundred sects that divide Chris- 
tendom may in some instances have their mission of evil, 
but in the average result they are the salvation of the 
Christian cause. Get a hundred people together in con- 
vention assembled, every one saying 'Yes! Yes!' to what 
every other person says — no division, no friction of con- 
flicting judgments, nor shock of honest contention — why, 
such a condition would make earth worse than pandemo- 
nium. Malaria has its haunts in the unruffled waters. 
Better the tempest that keeps the waters sweet than the 
calm that breeds pestilence." 2 

Here the voice of Militant was again heard remarking: 

1 John Ward. 2 Christian Register. 



74 Other Sheep I Have 

"An Irishman or a Scotchman he must be. He wants 
fighting. Fighting has produced all the sects. In some 
cases the fighting was a good thing, but why keep it up 
after the necessity is over? In my profession, former ene- 
mies, the troubles settled, are the best of friends. If he 
likes fighting and thinks it a good thing in itself, he will 
hardly feel at home in heaven. The habit will have so 
grown that he will miss the excitement. But has Objector 
ever considered that all placid waters are not stagnant. 
And as for 'gentlemen' they will not stay gentlemen while 
the 'scrap' is on." 

Here Magnate also interrupted to say : 

"There are too many people employed for the amount of 
work required. But when you do away with some of the 
superfluous separate organisations, now duplicating each 
other, any one of which could do the work required of all, 
some now employed will be out of a 'job/ and those so 
threatened at once become interested, active opponents to 
prevent such concentration. I beg your pardon, but I have 
inadvertently used a colloquial term, 'job,' to signify any 
of the various forms of employment furnished by these 
diverse bodies to such as clergymen, professors in colleges, 
and teachers in schools, to officials of societies or boards 
who perform executive work, to caretakers of buildings, or 
to professional singers and instrumentalists, many of which 
in each department would be unnecessary if there were 
union. Each could as well do all the work they now do, 
for a much larger number." 1 

1 Nor must we forget that the denominational idea is kept green by 
the denominational publishing houses and the denominational news- 
papers, for they have a name to make live, and by that name to make 
a living. The sword may make divisions, but here is a case where the 
pen is mightier than the sword. . Furthermore, in the older parts of the 
country where we find churches two hundred years old, the reasons for 
the multiplying of churches may be various, but in the newer parts it 
is denominational pride. More than half of the churches in the West 
were started or aided by Home Mission Boards. Regardless of churches 
already in the field, new denominational churches were started. One 



The Inquiry Begins 75 

Here Objector found his opportunity to continue: 

"I am bound to say I have no sympathy with that tol- 
eration which admits that another's opinion, opposed to 
mine, is quite as likely to be true as mine is. I must believe 
that my view is right — that is the reason I hold it — and 
my opposers are wrong, and I am bound, for the truth's 
sake, to deny and overcome them. I cannot see, for the 
life of me, why a Baptist missionary abroad should have 
the slightest regard for the converts of a missionary of 
my Church. It seems to me the other man is bound by his 
loyalty to Christ to steal them all if he can, baptise them 
properly, and make them Christians. Nor can I see what 
respect a consistent Methodist should have for my con- 
verts; he ought to yearn over them, plant his chapel under 
the eyes of my Church, and do his best to waylay them as 
they go to my services, get them into his prayer-meeting, 
and soundly convert them. I myself though have scant 
respect for the alleged conversion by submission to immer- 
sion, or by professed experiences, reported by Baptists, 
Methodists, Congregationalists, and the rest, and that, as 
things are, I heartily rejoice when such converts give up 
the vagaries of the sick and are safely housed in my Church. 
If we must be bigots, let us be honest about it, and if these 
divisions are worth maintaining at home, they are worth 
maintaining abroad." 1 

At this point there was another interruption by one 
whose name was not given or asked : 

" I am not an opponent but a friend of the movement for 
unity. But I would urge as an excuse for those who ap- 
parently oppose, that the tendency of things everywhere is 
not to combine but to go to pieces. Disintegration is nat- 

of the aggressive denominations prides itself on completing a church 
a day. Denominational boards must make good, and it would seem 
as if the bane of all church work must be the demand for statistical 
showing. — Chas. Samuel Tator in "The Mad Race for Souls," Success 
Magazine, February, 191 1. 

1 Said in irony by William Bayard Hale, but none the less true. 



76 Other Sheep I Have 

ural; union is supernatural. Schism is our normal state. 
The more intense the condition of thought and feeling 
which men reach, the more evident their centrifugal ten- 
dencies become. Trains never go off the track when they 
are standing still. Reduce the temperature of Luther's 
blood five degrees and he would not have quarrelled with 
Zwingli; but reduce it five degrees and he could not have 
fathered the German Reformation. These illustrations 
have been cited that we may understand that if men break 
up into schismatic cliques it is not necessarily because 
they are wicked or ugly, but because of the operation in 
them of the centrifugence with which God primarily 
endowed them. 

"Thinking drives men apart. If two men think exactly 
alike it is because neither of them thinks at all, but both 
leave it to a third party to do it for them. In the whole 
history of the Church almost every man who has had any 
pronounced ideas of his own has inaugurated a new school. 
Thought, and therefore divergency of view, is one of the 
distinctive features of Protestantism. On the contrary, it is 
part of the genius of the Catholic Church not to think. 
A thinking Catholic is bound to end in becoming either 
a Protestant or an Atheist. The boasted unity of the 
Roman Church is an ingenious combination of piety, 
organisation, and intellectual dry rot." 1 

Here the witness Romanus interrupted to say: 

"May it please your Eminence, he who has just spoken 
refers to the Holy Church which I represent, as ' Catholic. ' 
That is the name we claim, though I was not allowed to use 
it. It is our due, for our Church is, as he infers and as we 
claim, universal. It is true that our official title in the 
United States of America and in England claims but one 
kind of catholicity, Roman. But I should be allowed to use 
the fuller title as our works speak for us and show that 
we deserve it. The universal title is conceded to us as 
our right by this man, an enemy." 

1 Charles H. Parkhurst. 



The Inquiry Begins 77 

"An enemy! And both Christians?" said the gentle 
voice of Peace. 

"We will hear you, Romanus, at fuller length shortly. 
Until then let this matter rest," ruled the Moderator. 

Turning to the witness, Representative, still on the 
stand, the Moderator said: 

"We would have you explain this term 'Protestant' 
just used by the unnamed witness in connection with the 
term ' Catholic. ' I am of the opinion that it is not a term 
authorised by the Master." 

"None of the names of these sects or fragments comes 
from the Christ. They are all human. Nor is the more 
general term for many of them, Protestant, used by his 
authority. It comes mostly from a Reformation which has 
been mentioned, which was largely the work of Luther, a 
man only, but one with great earnestness of purpose. This 
Reformation culminated some four hundred years ago, 
mainly in Germany, but elsewhere also. It but concen- 
trated work done before that time and augmented it. 
Luther protested against errors in that large branch of the 
then Christian Church which was presided over by the 
Bishop of Rome. The term Catholic, in its proper sense, 
universal, comes from nearer the time when the Master 
was on earth, but was not given by Him. In this land it 
has a colloquial meaning due to our limited vision and want 
of intimate knowledge of the greater national churches 
in the world at large. Here, though there are represen- 
tatives of other great churches, our habit when we use the 
word Catholic is to mean only the great Roman Church, 
and all those not Roman we group together as Protestant, 
though some of those so designated have never protested 
against Rome, being members of an independent Church, 
as old and in the world at large as important, the Anglican. 
This Church reformed herself within herself, from errors 
which had crept in in the course of time, without injuring 
her continuity with the early Christian Church. Centuries 
before the Bishop of Rome claimed jurisdiction over her 



78 Other Sheep I Have 

she had been a native Christian church in her native land. 
She had originally come from an entirely different line than 
that of Rome, and had spread to considerable size among 
a heathen people. She had her own ecclesiastical heads 
equal in rank to Rome. For centuries she was in a peculiar 
isolation from other portions of the Christian Church. She 
used her own tongue. A great Roman bishop sent a mis- 
sionary to this land to help convert the native heathen 
peoples, when in the course of time there was Roman 
usurpation of the native Church, confirmed by corrupt 
bargains with kings without authority from the people, 
who in that land helped to rule. Later the usurpation was 
repudiated. 

"The Roman Church to-day is a great church, a thor- 
oughly organised church, with branches throughout the 
world, but it is not the Catholic Church except so far as it 
is part of the one great and universal Christian Church, 
whether Roman, Protestant, or otherwise. Here, in this 
our country, is the stronghold, more than elsewhere, of 
its opponents, here called Protestant, whose modes of 
thought flourish under our systems of education, forms 
of government, and freedom of action. Here are gathered 
the representatives and descendants of all those who 
opposed Rome at the time of the great protest and rupture, 
who are now in divisions and subdivisions of the original 
protesting organisations. Here therefore we say in common 
speech, Catholic and Protestant, meaning Roman and 
those not Roman." 

At this point was again heard the voice of the speaker 
whose use of the word, Catholic, had caused the discussion. 

"If you will permit me but one word more I shall not 
trouble you again, for I must depart. For that reason my 
name is not necessary. I wish only to complete my state- 
ment interrupted on account of my use of this unfortunate 
word, by him who calls me his enemy. My words, and 
those of others like me, may be interpreted as those of 
an enemy, but they are not so intended. But for such as I 



The Inquiry Begins 79 

am, it is hard, without hypocrisy, to claim as a dearest 
friend, one with whom we have so little in common as we 
have with Romanus, and with whom we are so continually 
in conflict. But we are learning." 

"Thank the Master for that," said Peace. 

"Yes, we are learning, for there are many here, both 
on my side and on that of my Roman friend, not enemy, 
who are now apparently more and more under the control 
of this angelic being who just now has expressed his thank- 
fulness. And works speak louder than words or claims. 
I hope ours will in time. To the credit of my Roman 
friend many things have lately come to my knowledge, 
and I doubt not thousands more are hid, which show deep 
Christian spirit, holy life, unselfish devotion; all for the 
love of the Master. I hope some day he may have fuller 
credit from us who differ. We might with advantage 
profit by the example. But I wished to say further, upon 
the subject on which I started, that " 

"Will the witness give his name," interrupted one of 
the recording angels, "or our records cannot be exact." 

"Since you think it necessary, though I do not, it is 
Encourager." 

" Proceed, then," said the Moderator. 

"I wished to state that, in my opinion, organisation 
drives men apart. The more sharply one body of Chris- 
tians is organised, the more it tends to alienate from a dif- 
ferently organised body of Christians working alongside of 
it, and so it becomes a curse, which is only another name 
for blessing in the misuse. Though there may be need, 
perhaps, at present of theological fences and denomina- 
tional walls, it is not quite so easy to love through a fence 
or over a wall as it is on open ground; and hence, under 
the present system, instead of forming one grand continent 
of Christianity, we are broken up into a little Christian 
archipelago; and it is only one short step from insulation 
to competition, and another step still shorter from com- 
petition to antagonism. It is an encouraging feature of 



80 Other Sheep I Have 

current Christian sentiment that men are realising so much 
more distinctly than ever before how much expense to the 
cause of Christ is involved in treating every other denomina- 
tion except their own as though it were an auxiliary of 
antichrist." 1 

Here Objector again interrupted to say: 

"I think that all figures as to the great financial waste 
due to division and duplication are greatly distorted. It 
costs nothing to stay away from church, but it costs upwards 
of $76,000,000 a year in the United States to go to church, 
besides about $20,000,000 a year collected in the church to 
give away. And yet there are upwards of 25,000,000 people 
in the churches at every principal service on the Lord's 
Day. The alienation of 'the masses' from the Church has 
been greatly exaggerated; and as long as it is susceptible 
of proof that church membership is on the increase, it can 
hardly be accepted that church attendance is declining." 2 

"To be exact," said Encourager, "I think our friend's 
figures allow nothing for proportional increase due to the 
great increase in population. But I must leave to others 
the work of the mathematician in which I am not an expert. 
The results, however, such as we desire, for the bettering 
of present conditions, will not come in consequence of any 
nice thinking, or prepared programme, but as the issue of 
the greater fulness of common spiritual life. The sovereign 
solvent of difficulty here is that men get nearer to Christ. 
We get near enough to our denomination and near enough 
to our theology. The fundamental unity of the Church is 
in Christ. It has always been easy to be a zealous sec- 
tarian, or to be a pronounced theologian. We can be 
churchmen without being Christians ; we can be Calvinists 
and believe in depravity without its costing us a whit of 
our own depravity. Church, as Christ conceives it, begins 
not in crystallising about a policy or a dogma, nor even in 
union with each other; but begins in union with Him. Men 
do not touch each other in Christ's sense of the word except 

1 Charles H. Parkhurst. 2 The Interior, Chicago. 



The Inquiry Begins 81 

in Him. The planets are all held inside the planetary- 
system because of the hold that the sun has upon them 
severally. Two distinct mountains beam upon each other 
across the interval of rivers and valleys because they both 
stand in one sunlight. 

"That, then, is fundamental; that is the royal key to 
the situation. Men were never separated from each other 
by their theology or their ecclesiasticism till they had gotten 
away from Christ. If you can say that for you to live is 
Christ, and can find a Baptist, Presbyterian, and a Catholic 
that can say the same thing, you four could get along as 
comfortably together as any four of the original Twelve. 

"When the tide is out you see little depressions in the 
beach, little pockets of water scattered here and there over 
the sand. When the tide comes in the pockets are there 
still, but so blended with the overflowing fulness that no 
one perceives them. The thing intended by such illustra- 
tions is that the eccentricities of a man's theology, and the 
peculiarities of his ecclesiasticism, do not strike down into 
the soil where are nourished the real outgrowths of his 
personal Christian life. Minds differ; hearts agree. Men 
that quarrel in the schools can with perfect facility frater- 
nise on their knees." 1 

"Again I say that the Christ is to be thanked," said 
Peace. 

"Now we begin to see the light," said the Moderator. 
"Here now is shown an unseen influence which before was 
unknown among you. It is due to the presence of this 
our Peace, and for this purpose was he sent. To this extent 
you already have answer to your prayers. Do not drive 
him away before your prayers are fully answered. But the 
nomenclature of our friend here, Encourager, bewilders us. 
We had thought that those of you which were not rejectors 
of Christ were Christians. But he calls you not Christians, 
not even qualified as Christians of this belief or that. He 
speaks of fellow Christians as Calvinists, Baptists, or 

1 Charles H. Parkhurst. 



82 Other Sheep I Have 

Presbyterians. Methodist and Congregational have also 
been mentioned by another. The array is bewildering. 
The terms are universally understood by you and accepted 
without comment, notwithstanding the absence of the 
Master's name. Have you so soon forgotten Him? But 
we neglect our patient witness here waiting. Have you 
anything further to offer, good Representative?" 

"If you will permit me to summarise I shall be done. 
Briefly, as to the evils of dissensions and divisions. While 
such exist there can be no strength, and we are as a kingdom 
divided against itself. Such hindrances come largely from 
the abuse of the right of private judgment and are solely 
for evil. They absorb energy, time, and power, which might 
be well bestowed on better things. They furnish the infidel 
with arguments against the truth of Christianity. They 
help the devil. He, indeed in my opinion, is the chief 
promoter of religious divisions. If he cannot extinguish 
Christianity, he labours to make Christians quarrel with 
one another, and to set every man's hand against his neigh- 
bour. None knows better than he that to divide is to con- 
quer. Christianity came into the world as a kingdom, and 
as a kingdom it won its first triumphs. Ceasing to regard 
itself as such, its power departed. As its unity disappeared, 
its increase ceased. 

11 Christians of this day and land have not to shame them- 
selves for unwillingness to sacrifice in the cause, but they 
have reason to grieve for the inefficiency and wastefulness 
of their missionary machinery and the small results of their 
efforts. They have reason to inquire whether they are not 
opposed by one whom it is folly to fight against, and they 
should ask themselves whether they had not better learn 
something of the nature of the kingdom of Christ before 
they persevere further in an effort upon which apparently 
God's blessing does not rest. 

11 If you will permit me to speak in colloquial and local 
terms, using our words for our measures of value in which 
we calculate expense, and our religious divisional names in 



The Inquiry Begins 83 

which ' Christian ' is always understood as included, I shall 
be more fully comprehended by every mortal here and 
therefore perhaps do the more good, though to you these 
terms may sound strange and meaningless." 

"By all means," said the Moderator. "Speak as mortal 
to mortal and as fellow residents in this portion of your 
earth. You should be fully understood by all." 

"To take a concrete example in our work of missions, 
the work of evangelising the world, there were in the United 
States in the year 1895, thirty-six missionary societies 
which supplied funds for such work. Their total income 
was $4,924,779; certainly a splendid sum, though not so 
splendid when divided by thirty-six. The total number 
of missionaries employed was 3270; a splendid army, but 
not so splendid when divided into thirty-six unsympathetic 
squads working at cross purposes. There was a total 
membership of 333,784 in the mission churches carried 
on by these societies — a most depressing figure — two sects 
having only seventeen adherents each. The total number 
of members added to the Church through the work of these 
missionaries during that year was 25,325. x 

"These 25,000 converts represent a gain of four (a little 
over) at each church. They cost in actual outlay (to say 
nothing of invested funds), $200 a man, which is small 
enough. At this rate the conversion of humanity will cost 
two hundred thousand millions of dollars — a small price 
no doubt. But it will not be finished at this rate until the 
year 401,895, or 400,000 years hence. If the increase of 
Christians in the past 1800 years had been at a rate no 
higher than this there would be to-day only 50,000,000 of 
Christians in the world. There are, in fact, 350,000,000. 

"To make up this total of 25,000, these 3000 mission- 

1 By denominational consolidation in English-speaking lands, nearly 
100,000 ministers of the Gospel would be released from their present 
duty and rendered available for the evangelisation of heathen peoples, 
and nearly $100,000,000 would be set free for their support. — Charles 
A. Briggs. 



84 Other Sheep I Have 

aries gained for Christianity not quite eight men each. 
What would Saint Paul have thought of that for a year's 
work? 

"But some of these 25,000 reported conversions are con- 
versions merely from one denomination to another. For 
example, about a third of all the work done under the 
charge of one of these general societies was among those 
already Christian, such as Greeks, Armenians, and Roman 
Catholics. This society announced at the close of the year 
that the outlook was especially promising for converts 
from the Armenian Church, which for centuries has with- 
stood the assault of the Turk and sealed its faith with the 
blood of martyrs innumerable. It has been claimed that 
these announced results are to be discounted. This would 
reduce the number of converts to 17,000 for that year. 1 

"These results are ridiculously and pitiably dispro- 
portionate to the effort. There are perhaps about fifteen 
millions of so-called Protestant Christians in the United 
States. When fifteen millions of us can show a gain of 
only as many thousands in a year, does it not seem that 
we had better abandon the work until we have cured the 
fault which now dooms it to failure? 2 

1 At a meeting of the Philadelphia Conference of the Methodist 
Episcopal Church, held in Reading, Pennsylvania, in March, 191 o, 
Bishop Joseph F. Berry, of Buffalo, an official visitor, made the aston- 
ishing remark that while that mighty denomination raised $49,000,000 
during 1909, the increase in membership was only 65,000. 

"The investment was in entire disproportion to the results," he 
said. "Too much money was spent for such a meagre return in souls. 

"While I was informed that the reports of your district superinten- 
dents exhibited a substantial increase, the general gain amounted on 
the average to only two members a church. On the basis of expenditure 
it cost nearly $754 to bring each soul into the fold. 

"Now what was the trouble? I believe in telling the plain truth. 
There is a waning of evangelistic fire in the hearts of our ministers. 

"Money is placed above salvation. It is money, money, money!" 

2 A summary of statistics furnished by missionary workers from 
virtually every missionary field in the world, to a convention of the 
Laymen's Missionary Movement, held in New York City in January, 



The Inquiry Begins 85 

"There is no difficulty in determining where the fault 
lies. It is in our system of division. Sectarianism is respon- 
sible in the first place for an economic error in the adminis- 
tration of funds so grave as to be criminal. The executive 
work of these thirty-six societies costs far too much. Every 
business man feels that. The knowledge that missionary 
funds are not economically administered interferes with 
many a contribution and bequest. The Christian people 
of this land are burning with missionary zeal, and princely 
sums would be set aside for the apostolic work were there 
a single trustworthy and authoritative agency for their 
administration in the name of united Christianity. 

"The extravagance of the executive work at home is a 
trifle compared with the wastefulness which is involved 
in the rivalries of missionaries of different denominations. 

"The divisions are not worth maintaining, either abroad 
or at home. We in America are the victims of a system 
which polite words fail adequately to characterise — this 
system of sectarianism. It curses alike our society, our 



19 10, would infer that the non-Christian population of the world was 
being "converted" at the rate of 377 souls a day during the previous 
year. 

If we may rely on figures, a Frenchman claims to show the relative 
strength of Christianity and the progress it has made in the past century. 
Fournier de Flaix, a well-known statistician, claims that the world's 
Christians in the year 1910 number 477,080,158. The other religions 
of the world are presented as follows: Confucianism, 256,000,000; 
Hinduism, 190,000,000; Mohammedanism, 175,000,000; Buddhism, 
147,000,000; Taoism, 43,000,000; and Shintoism, 24,000,000; while 
Polytheistic systems number 117,000,000. According to the figures 
presented, the population of the globe is about 1,420,000,000, and the 
Christian adherents outnumber those of .any other faith in the ratio 
of almost two to one. 

While it is always risky to rely too much on figures, the growth of 
Christian adherents has been most marked during the century of modern 
missions. A hundred years ago, there were only a hundred and fifty 
missionaries in the world, but in 1895 that body had grown to 11,000 
missionaries, with 40,000 native helpers, operating 12,000 missionary 
stations. 



86 Other Sheep I Have 

politics, and our religion. It divides our moral force, and 
arrays us against each other on every conceivable pretext, 
till we are as incapable as toy soldiers against united crime 
and organised greed. It makes of our cities unendurable 
examples of every species of misgovernment at the hands of 
insolent officials who mock the warring factions from whose 
indignation they are secure. It promotes industrial dis- 
turbances, instead of teaching the mutual dependence of 
men upon each other. It scatters our charity. It reduces 
Christian ministers from the service of God and humanity 
to scrambling mountebanks. It transforms the Church 
of Jesus Christ into a multitude of pauperised sects, which 
rival each other in vulgar means for the raising of money. 
It gives us a multitude of bare, mean, uninviting, debt- 
laden churches; a confusion of dreary services varied by 
sensational exhibitions ; it gives thousands utterly unworthy 
notions of religion, and brings contempt upon the body of 
the Holy Christ. All this, with ills unnamed and innumer- 
able, the paganising of immense tracts in our very midst, 
the loss of the sense of community, the loss of the strength 
which union of the intelligence, resources, and enthusiasm 
of all Christians would give, the destruction of comrade- 
ship among citizens, the ruin of dignified social life, the 
pauperisation and humiliation of Christ's religion, this 
is what sectarianism is responsible for. This is why we fail. 

"And now shall we carry the cause of it all to foreign 
lands and perpetuate it there? God is merciful; He will 
not let us ; nor will He help our efforts until we cease from 
our folly. What right have we to fasten the name Presby- 
terian, Methodist, or Baptist about the necks of heathens 
who ought to be made Christians? Where is the com- 
mission to carry Romanism, Anglicanism, or, of all the 
evils, Protestantism, into heathen lands? 

"We have each of us the highest veneration for the par- 
ticular body to which we individually belong, but any one 
of these is not the Church. Any one of them is but a small 
part of the Church. 



The Inquiry Begins 87 

"Those who live here may think themselves particularly 
fitted for missionary work, even perhaps more particularly 
fitted for mission work in this land. It is here that we should 
first bear witness to the reality of the Kingdom. When we 
in some measure begin to realise it here, we may begin to 
think of planting it in other lands. The Kingdom of 
Heaven is a thing of which the United States of America 
has hardly heard. The fact is we have yet to discover what 
Christianity is. I fear we have as yet done little more 
than play at being Christians. Who are we to call our- 
selves by that name, who maintain a thousand institutions 
of society directly opposed to the plain commands of Christ ! 
The day of realised Christianity shall have come only when, 
first, the divided household of the Church shall reassemble 
under one roof, confess its sin, and receive absolution from 
above. Then it shall go out in the power of the spirit of 
Pentecost, to transform human society into a society 
founded on the laws of God, into the fashion of a glorious 
Church, not having spot or wrinkle, nor any such thing. 
Then shall we be fit and ready to set up the Kingdom in the 
lands of darkness." 1 

As the witness Representative finished, the Moderator 
sorrowfully remarked : 

" 'T is a great indictment. But the encouraging feature 
is that you and others like you appear to appreciate that 
something is wrong and desire a change. Under such cir- 
cumstances the consummation may be nearer than you 
may suppose. The Church of Christ on earth is already 
a little more one than it was, or you would not be praying 
that it might be more one than it is. But tell us somewhat 
of this organisation which you represent, under whose 
auspices these concerted prayers have been offered." 

"Fifty odd years ago," replied the witness, "there was 
founded in England an Association for the Promotion of 
the Unity of Christendom. Its object was to unite in a 

1 From William Bayard Hale. 



88 Other Sheep I Have 

bond of intercessory prayer members both of the clergy 
and the laity of the Roman Catholic, Greek, and Anglican 
Communions, for the healing of the divisions of the Church. 
Its members were unknown to each other. It had no 
organisation beyond what was needed to receive and record 
the names of persons willing to say the daily prayer, and if 
of the priestly state, to offer, four times a year, the holy 
sacrifice for its intention, according to custom in those 
communions for a special desire. The association now 
numbers more than ten thousand members residing in 
different countries; and since the year 1857, it has silently 
sent up its petitions that the curse of disunion may be 
taken away in God 's good time, and according to His will. 
To us the time of waiting seems long and apparently there 
are no results. With our tiny span of life we cannot appre- 
ciate how short the time is to those who measure by infinity. 
The work may be going on, but in our vision we cannot see 
the progress. The motion is too slow for our eyes. It is 
certainly progressing but it will not be finished perhaps 
in one man's life or in that of another. 

"This Association has no scheme of reunion, no plan, 
no programme, or platform. It has simply laid a mighty 
sorrow before the eyes of Christ, and asked Him to find 
means to take it away." 1 

The voice of Encourager was here again heard. 

"Might I be permitted to say that I think our friend 
who has just finished his extensive testimony and to whom 
we are under great obligations for his amazing information, 
is more cast down than he need be. There are many 
encouraging features, Sire, supporting the inference that 
there may have been results already, and much ground 
for hope, even though we are hindered, as shown, by some 
who do not desire any change. 

"Fifty odd years ago when his organisation was formed, 
the opinion was more widely current than it is to-day among 

1 From Morgan Dix. 



The Inquiry Begins 89 

Protestant Christians, that their divisions were inevitable, 
excusable, and even beneficial. It was held, and widely, 
that men cannot be brought to think alike on religious 
subjects ; that it would be visionary to try to bind them in 
organic unity; and that it was an advantage to be broken 
into separate denominations, because, to use the favourite 
phrase, such bodies, in their rivalry, 'provoked one another 
to love and good works. ' 

"To-day it is at least harder to find an advocate of that 
idea. The logic of facts, the terrible progress of a deadly 
blight, the sight of large districts without religious services 
of any kind, of houses of worship dropping to decay, of 
masses relapsing into practical infidelity, have wrought a 
change in men's thoughts. A conviction prevails that these 
divisions among the people of Christ are a fault, and that 
they provoke, not to the love of God but to the stronger 
love of self; not to good works but to evil — to doubt, to 
indifference, to neglect of religious duty, and to abandon- 
ment of the profession of the Gospel. May it not be that 
this change in opinion forms a part of God's answer to the 
prayer as much as your presence here to-day? It is not 
hard to believe this. 1 The work is surely going on. There 
are lulls of inaction, of years' duration, but the subject 
will not down permanently. Another encouraging feature 
is the growing conviction that as there is so much work to 
do in evangelising the world with so few to do it and they 
of but limited powers and resources, that wherever it can be 
made possible, it would be better to divide the work and 
allow each his share, a set portion, where there shall be no 
interference even if the work in some one portion might 
not be done exactly according to the ideas of those in charge 
of some other portion. Such a concession may not be en- 
tirely in accordance with our present ideas, but it would at 
least do away with the folly of duplication and prevent us 
from being the laughing stock of those whom we would serve.' ' 

1 From Morgan Dix. 



90 Other Sheep I Have 

"Have you anything further to offer, Representative?" 
asked the Moderator. "Your statements have been most 
exhaustive and helpful and we thank you." 

"Not unless you require any further information that 
I can give," was the reply. 

"Then it is our wish to hear one or more witnesses from 
each of the branches of the Church here represented so that 
we may learn how the question affects each in particular. 
Whom shall we hear first?" 

The witness stand was at once occupied by Romanus, 
who said : 

"I claim the right as the representative of the oldest 
Church organisation on earth to be now heard. May it 
please your Excellency to grant the request?" 

"Your claim seems to be disputed, my friend," said the 
Moderator. "Yours may be one of the oldest. But we will 
hear you first, as older than some here represented, par- 
ticularly those organisations springing from yours, sepa- 
rated as we understand because they have protested against 
your errors." 

"If errors there were," replied Romanus, "they have 
been rectified. If they were of men and not by infallible 
authority of our Church, they have been acknowledged and 
made right. All men are human. There have also been 
grievous errors on the part of our opponents. Is it neces- 
sary, on either side, to go into the question of what any of 
us were, except for enlightenment as to what we are to-day?" 

"The point is well taken," replied the Moderator. "It 
does not seem necessary. But, disregarding the past, it 
would seem that doubt still exists in the minds of your 
opponents as to what you now are. We would ourselves 
hear your claims and your reasoning to prove that they 
are well founded." 

"I thank you for your courtesy. Were our opponents 
like minded, I might easily convince them." 

"Proceed, Romanus, and as briefly and concisely as may 
answer your purpose." 



ZETA 

The Testimony of Romanus 

"HPHEN I would say, your Excellency, as briefly as pos- 
1 sible, that the Church I represent, called here the 
Roman Catholic Church, has been said to be Roman as to its 
centre and Catholic as to its circumference. I will state 
its claims as I know them and believe them just. Your 
Eminence alone can know whether they are well founded. 
This Church claims the exclusive right to be called the 
Church of Christ on Earth. We believe that the Church 
which Christ came on earth to establish, which was to be 
the Divinely appointed means for the salvation of men, is 
this Roman Catholic Church. This may seem a startling 
statement to make to you, the representative of that 
Divinity which knows all things, but if I so believe, it is 
proper to so state it. 

"We also believe that outside of our fold there is no 
salvation. This last statement is explained by one of our 
pastors, 1 not to mean that none but Roman Catholics are 
saved. There is, we are taught, a body of the Church, and 
there is also a soul. The body of the Church is the visible 
and external part. The soul is the supernatural life of the 
members of the Church. Whoever is in what we call a 
state of grace, though outside of the visible membership, 
belongs to the soul of the Church. Those in the soul of the 
Church are saved, whether visible members or not. Who- 

1 Pope Pius IX. 

9i 



92 Other Sheep I Have 

ever is not so in grace, whether holding visible membership 
or not, is lost. 

"We are the One, Holy, Catholic, and Apostolic Church, 
and as such clearly recognisable as the true Church of 
Christ. 

" We are One because we have the most complete unanim- 
ity, of doctrine, liturgy, and government. In doctrine, the 
world over, we believe whatever the Church says should 
be believed. In ritual our forms and observances are the 
same throughout the world. In government, Roman Catho- 
lics are everywhere in subjection to their well ordered 
ecclesiastical officials of all degrees. Our working organi- 
sation is the most completely organised of any and to such 
an extent that it is the wonder and admiration of all, even 
our most bitter opponents. And it has never been denied 
that in unity our Church excels all others. 

"As to holiness, that property is shown in its doctrines, 
its practice, its works, and its fruits, as manifested in the 
lives of departed saints of both ancient and modern times, 
and faithful members now living. 

"It claims Catholicity, not only by first Divine commis- 
sion, but in fact, in that its members constitute by far the 
largest body of Christians, that they are found wherever 
Christianity exists, and that it has existed continuously 
since the Church was founded by Christ through the 
Apostles. Hence it is also Apostolic, the more particularly 
as it claims that its pastors descend in an unbroken line 
from those Apostles. It also claims to be Apostolic by 
reason of doctrine. It has never given up any doctrine 
held by the Apostles and has never professed any not con- 
tained in Divine Apostolic tradition. From time to time 
it has interpreted doctrine already existing in the Church, 
particularly that contained in a mass of unwritten tradition 
left us from Apostolic times. This is acknowledged as 
existent, to a greater or less degree, by all Christians, inas- 
much as Christ and most of the Apostles were teachers 
and preachers, not scribes or writers. Of this mass the 



The Testimony of Romanus 93 

Church is the receptacle, guardian, and the living and 
infallible interpreter; infallible when denning faith or doc- 
trine for the whole Church. It may be compared to the 
unwritten, or common law of the English nation, from which 
our secular laws descend, as opposed to the statute or 
written law. We claim that no addition has ever been made 
to this deposit of faith. ■ 

"We claim an ecclesiastical primacy for our supreme 
head. Our Church is here misunderstood, I think, because 
our fellow countrymen are too little acquainted with Church 
matters as they exist beyond their own shores to know just 
what our Church is, its extent, or the details of its great 
organisation." 

At this point there was an interruption in the orderly 
proceedings by one who wished to be heard at once, who 
said: 

"My name is Protest, and I desire, before this witness 
adds to his blasphemous statements, to most earnestly 
request that he be not allowed to so insult the Divine 
Majesty which you, Sire, here represent and that you 
hear me before he is allowed to proceed, if it is your will 
that he should. To my mind it would seem that his 
blasphemy merits that he should ignominiously be put to 
silence. I wish to show briefly that he represents a so-called 
church which is anything but a Church of Christ. It is an 
abomination on the face of the earth. Its iniquities cry 
to heaven for vengeance, if for no other reason, because, 
foremost among other errors, it teaches the vile doctrine 
that a ministering priest, by the exercise of his priestly 
power, can change a piece of earthly biscuit, ordinary food, 
into the palpable carnal flesh of the Son of God, which a 
man may truly and actually take into his mouth as a piece 
of meat, eat, and digest it; that under the same ministra- 
tions a cup of fermented juice of grapes may become the 

1 Compiled from Chambers's Encyclopedia, London and Edinburgh; 
William and Robert Chambers Ltd., Philadelphia; J. B. Lippincott 
Co. Article, "Roman Catholic Church." 



94 Other Sheep I Have 

actual blood of Christ, that these miraculous substances, in 
thousands of fragments and portions, may be in thousands 
of places at once, and that these miracles may be continued 
through ages by millions of priests. It teaches that the 
forgiveness of sins may only be obtained through the inter- 
cession of an earthly priest. In the past, at least, it did 
teach that such forgiveness might be obtained by the pay- 
ment of money to such an intercessor, and not only for a 
living applicant, but that those long dead and in torment 
may be relieved, one of its agents in the past claiming that 
the anguish of such suffering should cease as soon as the 
money so given should touch the bottom of the sacred chest. 
It teaches the worship of images or idolatry, against the 
definite command of God. It teaches that the earthly 
mother of Christ is herself perfect deity, second only to 
Christ Himself, never had earthly stain, and is to be wor- 
shipped and applied to for assistance as an intercessor with 
Christ. The ruling heads of this Church have constituted 
one long line of corruption. They have desired, and often 
obtained, other than spiritual power, which they have used 
through centuries whenever able, to interfere in the secular 
government of nations with which they had no concern. 
Far from being infallible as they have claimed to be, they 
have been the source of error and wrong. In the past they 
have been men of corrupt and even infamous lives, mur- 
derers, adulterers, illegitimate sons, and the fathers of such ; 
one an infamous woman, several mere boys, some not even 
clergy of the Church, at times there were two or more, 
each, at the same time, claiming to be the true and lawful 
head. One aided and blessed the perpetrators of a certain 
massacre of the enemies of that Church, themselves Chris- 
tians, which for extent and cruelty has not been equalled. 

"This Church forbids the honourable marriage of its 
clergy, with the result that from this cause and through its 
secret confessional, together with the use of the power of 
excommunication from the Church, with the consequent 
dread, under their teachings, of future eternal punishment, 



The Testimony of Romanus 95 

they have gratified their lusts, ruined women, interfered 
in families, set wives against husbands, perverted justice, 
and nullified governments. The direful weapons they thus 
possessed have been the more readily made effective by 
centralised authority obtained through oath-bound com- 
munities of men called monks, with those of women to aid, 
whose abiding places in the past have been nests of immo- 
rality. One of these infamous communities was composed 
of those called Jesuits, which in that form had to be sup- 
pressed, whose object it was to spread the belief and power 
of the Church no matter by what evil means, which for 
such good ends it was taught were permissible. It has been 
said of these people that they lengthened the creed and 
shortened the decalogue. 

"This Church was the inventor of the infamous Inquisi- 
tion, by which, when it had the power, unbelievers and 
those who believed not as it did, were tortured to death 
in the effort to make them embrace the true faith. Con- 
trary to the statement of this witness, this Church has 
perverted and added to the faith as it was once delivered 
to man by Christ Himself. It has suppressed the Holy 
Word of God. It tries to perpetuate, in these more enlight- 
ened times, the ignorance of the Dark Ages, those of the 
grossest darkness when it most did flourish. Its services 
are held in an unknown tongue. It has been the mother 
of schisms rather than the centre of unity. In short, its 
iniquities became so great that they were unbearable and 
long ago, such as I am, not being able to reform it from 
within, came out and became separate. Here, to-day, our 
greatest anxiety is lest this grasping organisation should 
obtain by its underhand methods, as it has done in older 
times and in other lands, the control of our state and govern- 
ment, try to compel us to do service, bring upon us in this 
free and happy country wars, miseries, and death, and pos- 
sibly put us back many ages in the world's progress." 

It was noticeable during this terrible tirade, so unex- 
pected in the midst of the peaceful proceedings, that Peace 



96 Other Sheep I Have 

stood, visibly agitated, held forth his hands towards the 
Moderator as if in appeal, but too much disturbed to 
speak. The Moderator had allowed the speaker to proceed 
as if to learn how far he would go, but at this point Protest 
stopped as if temporarily exhausted. Romanus at once 
asked that he might reply in detail, but the Moderator said: 

"Is it necessary? What organisation of the Church of 
Christ on earth in the past has not been corrupt, as it has 
gone its own way unmindful of Christ, and has had the 
power? Would not any one of them to-day be as corrupt, 
be guilty of any or all of these iniquities, if free from oppo- 
sition and control, so obtaining the power, and if it had held 
that power long enough to become corrupt? The absence 
of trouble to purge and the presence of much prosperity 
would do much to vitiate. But we should say that all this 
history of the corrupt past is not necessary to this inquiry. 
On the point raised by Romanus I would rule that what 
we want to know is not what any of you were, but what 
you are. You undoubtedly, in civil proceedings, have 
statutes or laws of limitations which apply to wrongs of 
too old a date to matter in the affairs of to-day. Such rules 
shall apply here. Perhaps, kind Romanus, you might be will- 
ing to allow Protest to state more exactly just what he con- 
siders are the present errors of your Church. We will then 
allow you to reply in detail with such statements as you 
may think necessary." 

"That I should be pleased to do, your Eminence, and 
should consider it but a fair proceeding were it not, that 
though I can hear almost unmoved most of these lying 
statements concerning my Church, because I know them 
to be untrue, I cannot, unmoved, listen to the ravings of 
one who speaks in such impious and irreverent terms of 
the most Holy dogma of our faith, the perpetual miracle 
of the substitution of the most Holy Body of Christ, for 
the natural elements in the sacrifice of the mass, the firm 
belief in which, is the corner-stone on which rests our entire 
faith, our hope of salvation, our reverence for all things 



The Testimony of Romanus 97 

divine, and our help to a holy life. By its means, thousands 
of faithful followers of the Master are in daily communion 
with Christ. 

"The most important duty of our ministering clergy is, 
as sacrificial priests, to offer this Holy Sacrifice for the 
good of mankind. Viewing it as we do, as the most Holy 
and necessary thing in our spiritual life, we cannot but be 
deeply shocked and our most sacred instincts outraged, by 
the ravings of a man like this, who has no reverence what- 
ever for sacred things, nor any consideration for the most 
tender feelings of others. This man cannot have such a 
consuming love for his Church as we have for ours. If we 
err in having too great a veneration for so sacred a thing, 
if that were possible, though I cannot imagine how it could 
be, is it not better to err on the side of reverence than on 
the side of blasphemy? No harm can be done by too great 
reverence, but much by blasphemy." 

"Good Romanus," said the Moderator, "the Christ you 
serve cannot be far displeased by an excess of zeal on His 
behalf, but if you will kindly, of your courtesy, allow our 
friend Protest to proceed, we assure you that his words 
shall not again so offend. By so doing it will better enable 
you to know the grounds of complaint. You can then more 
effectively reply." 

"As you will," said Romanus, who then withdrew tem- 
porarily and Protest took the stand. 

"As you rule, Sire," said this witness, "that past history 
concerns not this inquiry, I shall not go into it, but I would 
like to make the mere statement, as is but fair, that the 
Catholic Church, which is the name by which we know the 
organisation represented by the last witness, is not to-day, 
particularly among us, as bad as it has been in the past. 
To a certain extent it has reformed itself." 

"You mistake our meaning," interrupted the Moderator. 
"So far as past history is concerned, the good, that which 
lives after those who do it are gone, as a part of honourable 
history, should indeed be counted for credit, but as for the 



98 Other Sheep I Have 

bad, let it not be remembered. Who is there among you 
that is wholly good?" 

"Then, Sire, as I understand you, the mention of past 
history of the Church in question may be permitted if I 
confine myself to that which is good. But in this case there 
is no good, nothing but evil. For one thing the Church 
represented by this Romanus has claimed authority not 
only over the minds but the bodies of men, and under her 
claims for precedence, of all men. I insist that it has per- 
verted the truth, inaugurated war, grasped political power, 
proclaimed itself infallible, and has sold indulgence to sin. 
It has sought to overthrow governments. It has employed 
the dungeon, the halter, the rack, and the stake, in its war 
against truth. It has used lying, assassination, and whole- 
sale massacres in propagating its power, and crushing its 
enemies. It has cursed men while living and tried to damn 
them when dead. Pope Julius put to death 200,000 Chris- 
tian Protestants in seven years. The French Catholics 
massacred 100,000 Christians in three months. Roman 
Catholics killed fully 1,000,000 Waldenses. The Jesuits 
destroyed 900,000 persons in thirty years. Under the 
Catholic Duke of Alva 26,000 Protestants were executed 
by the hangman. Irish Catholics massacred 150,000 men, 
women, and children. These all in addition to the record 
of the awful day of Saint Bartholomew already referred to. 
The whole number of persons massacred by the papacy is 
estimated at fifteen millions, and the estimate is a low 
one." 

A motion made by Peace here caused the Moderator to 
stop the witness with the remark : 

"We are of the opinion that you abuse our courtesy and 
do not heed our admonitions. Most of these statements you 
have already made, and beside they are lacking in proof. 
The line of argument you adopt surely cannot promote the 
object for which we have come together but rather tends 
to defeat it." 

11 I crave your pardon, Sire. I speak from a full heart, as 



The Testimony of Romanus 99 

one who feels deeply. I shall try to confine my objections 
to more pleasant lines and to place them more orderly. 

"To start again, I would say that the so-called Catholic 
Church in our day is really composed of two factions, 
though its members will not allow that statement. There 
is the liberal faction, more largely represented in this liberal 
land, where its members can not but be affected by their 
surroundings, though its origin is not here. This faction 
is the one ground of hope for the entire body. It is the 
party of reform within that Church. It is the successor 
of the party that did away with the grosser errors which 
had produced the revolt and schism of the great Reforma- 
tion. After that event it greatly purified the parent body. 
To-day the members of this party are not intolerant, are 
abreast of the times, and are men of learning and of all 
Christian virtues. Against them is arrayed the conservative 
party, or those who are designated as 'Beyond the Moun- 
tains,' that is in Italy, the home of the centralised govern- 
ment of the Church. Here abides the so-called Curia or 
hierarchical management, secular and spiritual, which is 
composed, almost exclusively if not entirely, of persons of 
that local race which has little in common with us. They at 
times elect to the supreme chair a man of piety and attain- 
ments, like the one who now holds the office, but his power 
is not absolute. The political machinery of the party which 
elects him really controls him in various ways. Those who 
control this machinery are narrow minded men, men who 
hold back rather than advance, men of intolerance, men 
who are politicians and desire power and influence for 
themselves and their party, who love not the Church for its 
own sake. But perhaps I should not particularise, for 
who, not within the inner circle, can know for a certainty 
as to these things? 

" If you would see results look to lands where this Church 
has been in undisputed control for centuries and then at 
more enlightened lands, like our own, where her claims are 
questioned. In her territory, for instance, mark how such 



ioo Other Sheep I Have 

things as shameless swindles, by means of invented relics, 
and sham miracles, are still in vogue. This Church teaches 
a belief in modern miracles, not only in the offering of the 
mass but in the ordinary affairs of life. The offering of her 
masses for the saving of the souls of the living and the 
alleviation of the agonies of the dead, may still be secured by 
the payment of money, and for this purpose, in her native 
home, such masses are bought and sold in the open market; 
and in a still less enlightened country I have seen her 
priests conduct a lottery, which is the selling for a small 
sum of chances for prizes, to be awarded by lot, the prizes 
in which were a greater or less number of masses to be said 
for the benefit of the winners, or for the repose of the souls 
of their deceased relatives who might be suspected to be 
in need of such assistance. 

"The adherents of this religious system known as Rom- 
anism, as Romanus has said openly, claim that they, and 
they alone of living men, are in communion with the true 
Body Mystical of our Lord Jesus Christ. In their view 
the Papal Church is the Catholic Church ; and if the Catho- 
lic Church, then the Church of the Apostles; and if the 
Church of the Apostles, then the Church of Christ; and 
if the Church of Christ, then the City of God, the Kingdom 
of Heaven upon Earth, and the Mother of us all. I 

"This Church desires unity, but how? By taking all 
things to herself as the serpent swallows the bird. We, 
the bird, are not willing." 

"Friend," said Moderator, "how is it, if as you say, 
this Church is in error and ever has been, that it has pro- 
duced such great results in numbers? She would seem to 
be a mighty power with millions of loyal members, who 
like our friend here waiting to be heard, love her dearly. ' * 

"That, Sire, is the result of far-seeing good management, 
the wisdom of the serpent and political trickery, by which 
means she has imposed upon her people, many of whom are 

1 William R. Huntington, The Church Idea. 



The Testimony of Romanus 101 

ignorant. With many of these she has the advantage, that 
she has been their spiritual mother for ages. Her children, 
born in her fold, have the instincts of filial love. Her very- 
size, once it is attained, gives her power to attract. Men 
go with the crowd, it is not so lonely. They are largely 
influenced by what others do. Her efforts have been in a 
great degree successful, and, as we say, nothing succeeds 
like success. Then she has the strength of claims once made, 
and persistently clung to. Men will believe anything, any 
lie, even he who first enunciated it, if it is sufficiently 
reiterated. This Church does not argue. » 

"The Americans, as we call our people, have a certain 
love for antiquity because we have it not ourselves. Rome 
says she is the oldest, and through her persistence in the 
statement, we gradually permit the claim, though she, 
as the Roman Church, is not so old as the original Christian 
Church, of which we are all integral parts, nor as old as the 
portion of the Early Church now existing known as the great 
Eastern Church, a mighty aggregation from which Rome is 
divided. Rome says that she alone has authority and that 
the only way to have real authority is to centralise it as 
she does; and, weary of divisions, many admit both claims 
in the effort for betterment. 

"She manipulates the statements of history, misstating 
them and covering up its unhappy elements, trusting to a 
too common ignorance and consequent inability to con- 
tradict on the part of those who should oppose her. Trading 
on this ignorance, she dazzles by the importance of her 
assertions as well as by her size. She uses the inherent 
attractions of mystery, secrecy, and wonder. By the faith 
of her members, miracles of healing do indeed come to pass, 

1 The prosperity of the Roman Catholic Church is largely due to its 
putting all the eggs in one basket and then watching that basket. The 
Romanists have larger congregations in their churches, not because 
there are more of them, but because they are together. — Chas. Samuel 
Tator in "The Mad Race for Souls," Success Magazine, February, 
1911. 



102 Other Sheep I Have 

though the occasion is fraudulent. She uses the power of 
the aesthetic in ceremony and ritual. She appeals to the 
conservative in a time of change and unrest. She poses as 
the haven of peace, when she is at bitter enmity against 
all others ; as unity itself, but with others she is not at unity, 
and in herself she has the unity of silence and oppression." 1 

"Friend," said the Moderator, "by your own statements, 
all this seems to be in the line of earthly wisdom. If such 
earthly wisdom produces such great results, might not you 
to advantage adopt such tactics for your Church's welfare? " 

"And would you, Sire, advise such methods?" 

"You have spoken, Friend, as though the affairs of this 
world were governed entirely by man without divine super- 
vision. Granted, as you claim, that this Church has been 
so corrupt in the past, has not God the power to so govern 
the affairs of men as to make all things, even evil, work 
together for good? Mighty results, to an unprejudiced 
outside observer, might suggest the thought that a higher 
power than that of man was exerting some influence." 

"We cannot but believe it, if you, Sire, suggest such a 
possibility. But kindly allow me once more, even at the 
risk of slight duplication, to try to put my objections in 
more orderly form than they will insist upon presenting 
themselves to my mind from the very earnestness of my 
purpose." 

"You may proceed." 

"Briefly then, we believe that to-day, as in the time 
of our Lord 's immediate successors, it is wrong to add to or 
take away anything from the first faith which our Lord 
Himself delivered to the Church when He founded it upon 
earth, as wrong as it was in an older time when God said 
to a leader of His people after His law had been made 
known, 'Ye shall not add unto the word that I command 
you, neither shall ye diminish aught from it.' Our charge 
is that this now corrupt Church has greatly added to the 

1 James Sheerin. 






The Testimony of Romanus 103 

pure faith as first given to the Early Church, and for which 
additions there is no authority in the one great authority 
of our faith, the Holy Scriptures, which according to our 
belief contain all things necessary to salvation, so that 
whatsoever is not read therein, nor may be proved thereby, 
is not to be required of any man that it should be believed 
as an article of the faith, or be thought requisite or neces- 
sary to salvation. x These Scriptures themselves have been 
and are perverted by this Roman Church and have been 
and are withheld, as much as possible, from its members 
as requiring explanation by Church officials to their proper 
understanding, and this withholding is part of my charge. 
Among its errors, as already stated, it claimed at an early 
date pre-eminence for its ruling head, not only over all 
other heads and churches, but over kings and kingdoms, 
and over all mankind, both spiritually and bodily, which 
claim has since of necessity been modified, but yet held 
to as much as circumstances will permit. 2 It now adds the 
belief that this head is infallible in utterance. 

"This Church has set up as God, the mother of Christ, 
as herself a God second in power and influence only to 
Christ Himself, who should be worshipped and prayed to 
as God, that she, more tender as a human mother, might 
intercede for us with her more austere Son, all contrary 
to the faith first delivered to the Church. To this erroneous 
belief it has now added that of the Godlike and entire sin- 
lessness of this holy, but human woman while on earth, 
which we believe was alone the attribute of Christ Himself. 
Again it adds the doctrine that this mother of Christ was 
taken into heaven, as was Christ, without death, which is 
without warrant in Holy Scripture. 

1 XXXIX Articles, Art. VI. 

2 The Pope's full title is "Bishop of Rome and Vicar of Jesus Christ, 
successor to St. Peter, Prince of the Apostles, Supreme Pontiff of the 
Universal Church, Patriarch of the West, Primate of Italy, Archbishop 
and Metropolitan of the Roman Province, Sovereign of the Temporal 
Dominions of the Holy Roman Church." 



104 Other Sheep I Have 

"It has claimed the power of defining who among the 
faithful dead are veritable saints of God, a thing not so 
repulsive in itself if that Church did not say that those so 
deified had Godlike powers, could intercede for us with God 
for the forgiveness of sins, for the alleviation of torment, 
and for ultimate salvation, and to that end, and for help 
in this life, these former human beings, now in a better 
state, should also be prayed to as to God. 

"This Church has ordained seven sacraments as miracu- 
lous religious rites, five we claim of earthly origin, as against 
the two which were ordained by Christ Himself. In con- 
nection with one of these she has gradually grown to believe 
and teach the monstrous doctrine mentioned which we know 
as Transubstantiation. 1 This sacrament has also been 

1 The Doctrine of the Real Presence. — All Christians in the Early Church 
believed that the bread and wine offered in the Eucharist were made by 
consecration to be truly the Body and Blood of Christ. The presence, 
in modern language, was believed to be objective, i.e., not dependent on 
the minds of the receivers. But no assertion was made as to the manner 
in which Christ came to be present, except that it was through the 
operation of the Holy Ghost and Christ Himself. 

Transubstantiation and Consubstantiation. — The philosophers of the 
Middle Ages believed that things consisted of substance and accidents. 
The accidents of a thing are what can be apprehended by the senses 
(i.e., colour, shape, taste, chemical properties, etc.); the substance is a 
mysterious something which is supposed to remain when all these are 
taken away, and which yet makes the thing to be what it is. This 
theory came to be applied to the Eucharist, and it was held that the 
substance of the bread and wine was by consecration changed into the 
substance of Christ's Body and Blood, the accidents of the bread and 
wine (i.e., everything that in modern language we should call material) 
remaining the same. The name of transubstantiation was sanctioned 
by the Lateran Council of 12 15, and the doctrine was further defined 
at the Council of Trent, which ended in 1563. Meanwhile the word 
substance had come to be equivalent in popular use to the substance 
combined with the accidents, and at the time of the Reformation the 
doctrine was commonly supposed to imply a change in the accidents as 
well as the substance, i.e., a material change. ... It must be noted, 
however, that neither the doctrine of Consubstantiation [Lutheran] 
nor that of Transubstantiation, as now defined by the Roman Church, 
necessarily implies or even suggests a material presence of our Lord's 



The Testimony of Romanus 105 

mutilated by refusing one of its elements to all but the 
clergy. Again this Church has taught officially, though 
perhaps not now as a formal doctrine, the belief that sins 
can be atoned for, after death, by the fires of purgatory. 
Then she has many 'Pious Opinions,' almost as binding 
as dogma, some of which in the past have in time been 
defined as dogma. Among these is the belief that salvation 
is to be obtained not alone by faith on the Son of God as 
the Divine Mediator, but by good works. The deluded 
members of this fraudulent Church believe that through 
good works, done not from gratitude and love of Christ, 
but as an equivalent for value received, men may be saved, 
as if our feeble efforts could match God 's mercy. I confess 
I have small opinion of one who goes to Mass, or gives 
money to the poor, or helps his fellow man, simply to save 
his skin and enter heaven." 

The Moderator here recognised one who had spoken 
before, Objector, who rose, he said, to a point of order, 
and only for a moment. 

"Though I am not greatly in sympathy with the pur- 
poses of this inquiry, I love fair play. They say that it is 
only that I love to object. But I wish to ask if any one, 
who by the Supreme Master should be considered worthy 
to enter His blessed abode, should have that right ques- 
tioned by any one who, if he should be there at all, would 
himself be a guest? Our friend Protest speaks as if he would 
like to regulate such admissions — as if, should certain 
of his opponents be admitted, his enjoyment would be 
spoiled." 

"Do not worry, Objector," said the Moderator. "In 
your Father 's house are many mansions. If Protest cannot 
conceive of himself, in a future state, as more capable of a 
larger Christian charity, he may comfort himself with the 

Body in the Eucharist. The conception of substance may be anti- 
quated, but it does not mean anything material. — From note, "The 
Doctrine of the Eucharist" in The History of the Book of Common 
Prayer, by J. H. Maude. New York, Edwin H. Gorham. 



106 Other Sheep I Have 

thought that he will not necessarily have to live with any 
whom he cannot approve. It would seem as though this 
idea should give many mortals much comfort." 

Protest again resumed: 

"Notwithstanding the denial of Romanus, it is the gen- 
eral belief of his fellow members that none but they, can 
possibly be saved. They also say that our clergy are no 
clergy." 

Said a voice from the audience: 

" Do not all Catholics go to Hell? I was taught so." 

The Moderator recognised the interruption sufficiently 
to ask : 

"Will the mortal who has just spoken say what he means 
by Hell." 

"A place of torment— fire, eternal damnation. No let 
up to it and no getting out of it. Forever." 

"To you, forever is a long time. Who taught you this 
doctrine?" 

" My father and my father's father before him." 

"Is it of Christ?" 

Before reply could be made, some one was heard to say: 

"My name is Greatheart. If it may please you, I ask 
that you pass this subject for the present. Later, when it 
may be agreeable, if I may plead slightly for my friend 
Romanus, whom I love as a worthy man, though not his 
brother in the faith, I should like to touch upon this matter, 
almost as in apology, not only for him but for ourselves." 

"May it please you to do this, O Sire," said a member 
of the Commission, Charity, who had heretofore spoken 
but little. 

"It is so ordered, if for no other reason, in courtesy to 
our much loved Charity whose opinions in this inquiry 
are of great value." 

"Then may I proceed further?" asked Protest. 

"Have you much more to say?" 

"What may be added further is not lengthy. I have 
endeavoured to observe strictly your instructions not to 



The Testimony of Romanus 107 

mention the evils of the past. But there are many here 
who feel as deeply as I do, in opposition to this Church of 
Romanus, which we cannot but believe is a church but in 
name, is composed of worshippers of images or idolaters, 
is an arch enemy of mankind and of progress, an arch 
deceiver and a sink of immorality " 

Here Peace rose as if to speak, but the Moderator inter- 
posed : 

"Friend, we are of the opinion that you are again abusing 
our courtesy which allowed you to continue on condition 
that you exceed not our limits. The statements you make 
can do no good in the present inquiry, but on the contrary 
may do great harm. It is with much regret that 
we are compelled to rule that you shall be heard no 
longer." 

"May it please you, Sire," said Greatheart, "I would 
like to say here, if I may be allowed " 

"Do allow him, O Sire," ejaculated Charity, and the 
Moderator indicated assent. 

"Thank you," said Greatheart. "I wished but to say 
that though there may be many here who feel strongly, 
as our brother, in opposition to the teachings of the body 
of Christians under discussion, yet there are many whose 
sentiments I voice, who while not of her, in fact are active 
in bodies opposed to her, yet have no feelings of enmity 
but rather those of friendship. They cannot but acknow- 
ledge many courtesies from representatives of that com- 
munion, they can willingly bear witness to good done, and 
to saintly lives of many of its members, in the past and 
present. In some ways we could give more convincing 
testimony as to excellence in this Church of Romanus than 
Romanus himself, from the fact that we, as outsiders, can 
speak more freely than he would be allowed to speak, 
and we would commend only what is undoubtedly good, 
without trying to apologise for what to most men seem 
errors. If Romanus would but concede that his Church 
has at times been in the wrong, his claims would be more 



108 Other Sheep I Have 

readily conceded, for then the fathers of his Church would 
seem to be but human, as were ours. 

"In my opinion only bitterness and antagonism can 
result from such unchristian charges as those of Protest 
against the moral teaching of the Church of Rome. Every 
one knows that if the Roman Church did regularly teach 
her people to break the Ten Commandments, she would 
long ago have been swept away by the indignant wrath 
of that deep moral sentiment, which even an imperfect 
Christianity always develops. Nor would the modesty 
and purity of the great mass of healthy men and women in 
her fold tolerate the confessional if the gross abuses of the 
past, which the Romanists themselves admit, were the 
rule and not the exception. To prove his charges he would 
have to rely upon evidence a thousand, or at least five 
hundred years old, as though the world had not moved 
since the days when men tortured heretics and burnt 
witches. 

"The error of this Church, by its opponents' statements, 
are largely those of adding to the faith. It has enlarged, 
not lessened. I believe that nothing vital has been thrown 
away. In faith, it believes all that it ever did. Romanus 
believes everything that is believed by Protest. And besides 
are not both Christians? Do not both love our beloved 
Master, one perhaps more affectionately, openly, or rever- 
ently, than the other, but each in his own way, as different 
natures show affection differently?" 

At this point, Representative, who, as the first regular 
witness had stated the case at the opening of the hearing, 
asked permission to make a statement regarding the his- 
toric line of ecclesiastical rulers in the Church of Romanus, 
"of which," said he, "too little is known. I, as an 
outsider, should like to show for the enlightenment of those 
ignorant, and as an aid to their kindliness, just how the 
Papal claims for precedence arose which are now rejected 
by those not of the Roman faith." 

To this the Moderator replied: 






The Testimony of Roman us 109 

"To you as our first witness we are under obligation and 
we would gladly grant your request, but have you con- 
sidered that you are trying the patience of your friend 
Romanus, who is waiting? He has not been heard in full, 
and beside has a right to make defence against the serious 
charges which have been preferred." 

" I am in the hands of my friends," said Romanus. "The 
more you permit them to say, the less I have to say on my 
own behalf. Those not of my faith seem to be conducting 
my defence. I should be pleased to hear this statement 
and I am convinced that it will not be far from the truth." 

"Then proceed, Representative." 

"I wish but to say, Sire, that many of those in this line 
of ecclesiastical rulers, who in the past have guided the 
affairs of this Church of Romanus, have been great men, 
learned men, real rulers of the world in troublous times, 
powers for good, though some have been evil. The tra- 
dition of that Church is that Peter, the Apostle of the Lord, 
was the first of the line, but before the Roman Empire 
became Christian the record is obscure. On account of 
Rome's position as mistress of the world, the Bishop of 
the Imperial City, as Christianity gained power, had special 
dignity, and his judgment was weighty. He became the 
champion of orthodoxy, his Church of catholicity, and cer- 
tain representative Church councils gradually came to 
regard him as having appellate jurisdiction. A great ruler 1 
claimed superiority over western Christendom and his power 
during a series of barbarous invasions, when the secular 
arm was paralysed, gave to him and his successor 2 com- 
manding influence. The change of the secular seat of gov- 
ernment eastward left the pontiff the only influence of 
importance at the old centre of the Empire, Rome. Empires 
disintegrated but he remained stable. Neglected by its 
imperial masters, the city found protection, as under a 
prince, in an ecclesiastical ruler. 3 There were reversals at 

1 Innocent I. 2 Leo I. 3 Gregory the Great. 



no Other Sheep I Have 

times but the power of the heads of the Church increased 
and spread even to far England. 

"Bargains with princes, to strengthen in political quar- 
rels, gradually brought into subjection foreign prelates, 
of equal rank as churchmen but who were influenced by 
political masters. In a dark time, with schism in the east 
and invasion from pagans in the south, the pontiff sought 
aid everywhere against the foes of Christendom. On the 
breaking up of another empire 1 there was anarchy in 
Italy. 2 Then the Church rulers were tools in the hands of 
rival competitors for power. Elections to the sacred chair 
were held by any who chanced to be in power, whether 
foreign or otherwise, at times by a mob with no authority 
whatever. No one had reverence for the office and several 
occupants were fierce and unholy men. 

"A German prince brought regeneration, and his choice, 
a German pontiff, revived ecclesiastical discipline and again 
secured the respect of Christendom. 3 Then came a mighty 
ruler in the Church. 4 He decreed the election of the 
supreme head by high officials of the Church, and enforced 
clerical celibacy so that the clergy, unhampered, might 
devote themselves to the Church. 5 Simony, or the pur- 
chase of ecclesiastical preferment, was suppressed, and the 
clergy were forbidden to receive the investiture of benefices 
from lay hands, which touched the sovereignty of princes 
and the Church's claim to be head over kings. On this 
issue the Ecclesiastic was able to depose an emperor. 6 In 

1 Carolingian. 2 Latter part of the tenth century. 

3 Henry III. and Leo IX. * Hildebrand, Gregory VII. 

s Every great political transformation has tended to carry the Church 
with it in imitation of whatever change is generally welcomed as a 
reform. So Hildebrand found that the shift of the feudal system from 
life-tenure of benefices to hereditary tenure was bringing the Western 
Church under the yoke of a hereditary clergy; and he established the 
rule of clerical celibacy to avert the calamity. — From The Historic 
Episcopate, by Robert Ellis Thompson, Philadelphia. The Presbyterian 
Board of Publication. 

6 The Emperor Henry IV. 



The Testimony of Romanus in 

a war with a subsequent emperor, ■ power was added to the 
representatives of the Church until the period of greatest 
authority 2 when mighty kings, including those of France 
and England, heeded the rebukes of Rome. 

"In subsequent political struggles Rome needed money 
which was extorted from foreign countries and the pontiff 
again lost repute. After deposing a French king, a pontiff 3 
tried to usurp an emperor's place as the head of Europe, 
which brought violent opposition from France and England, 
both budding into mighty monarchies, and death to the 
usurper while a prisoner in France. A French pontiff fol- 
lowed, he and his immediate successors being compelled to 
reside in France, where luxury and corruption prevailed 
in the ecclesiastical court, and the character and claims of 
the papacy were questioned and attacked on ecclesiastical 
grounds. Large sums of money were raised for the papacy 
from national churches by questionable means. A period 
of troubles and rival popes preceded one of magnificence 
and greatness for the Papal See, then again in Rome. 4 
Then came lust for secular power, rank corruption with 
demands for reform, culminating unexpectedly not in re- 
form from within but in an absolute break with the past in 
the Protestant Reformation. Instead of the enforcement of 
the law of the Church, the law itself was repudiated. Then 
came reform from within also and by the authority of a gen- 
eral council. s Then a period of decline and then one of renew- 
ed spiritual gain following the release from secular activity. 6 

"Now that the matter of history is out of the way," 
said Representative, in conclusion, "I hope that Romanus 
will at last be heard in his own defence." 

"Not yet, may it please you." The speaker was Great- 
heart. "I wish to say a few words more." 

1 Frederick 2 Under Innocent III. s Boniface VIII. 

4 Nicholas V., fifteenth century. s Trent. 

6 Compiled from Chambers's Encyclopedia, London and Edinburgh; 
William and Robert Chambers Ltd., Philadelphia; J. B. Lippincott 
Co. Article "Pope." 



ii2 Other Sheep I Have 

"Our friend, and he is a friend of everybody, is one of 
the irrepressible kind," remarked Representative. 

"May it please you to hear him," said Charit}'. 

"What do you say, Romanus?" asked the Moderator. 

"I shall be only too glad to hear him. My friend Great- 
heart is a perpetual apologist and a professional sayer of 
pleasant things. And it is most remarkable that when he 
speaks, we are all pleased, and we all believe him whether 
he speaks truth or not." 

"Would there were more like him," observed Charity. 
"In that case our business here would soon be ended." 

"It would seem that we must again hear you, Great- 
heart. Proceed." 

"I would, Sire, simply urge the expediency of the 
correct choice of methods in dealing with the question 
of this Church of Romanus, if we are ever to arrive 
at conclusions. There are two methods, one of denunci- 
ation, the other of calm and impartial inquiry. The 
former is the easier. With those already opposed and 
of narrow minds, it is more effective than argument. 
It is easy to use bad epithets. It is claimed in excuse 
for the use of that method, that it is but returning in 
kind what has been given us. If so that is an additional 
reason why it should be avoided, because it works both 
ways. 

"I claim that a Romanist, who knowingly obeys the 
commands of his Church, will be a good man. One not a 
member of that Church can hardly appreciate what that 
Church is. We all have similar traits in our nature. Were 
we members of that Church, we should love it also. I 
respect it as a part of the Church of God. That larger 
Church is composed of all who have the spirit of Christ, 
whether Greeks, Papists, or Protestants. Some of the most 
lovely and lovable saints I have ever known, were Roman 
Catholics. I have met women of the Russian Church who 
were a living apostrophe to Charity. In all departments 
of Protestantism are redeemed ones, walking in white, 



The Testimony of Romanus 113 

whose consecration is in heaven. 1 It is not only organi- 
sation and unity of doctrine that gives the Roman Church 
its power, of which there is so much dread. It is the grace 
of God, and a godly life among its members. A saint has 
said, 'Give me twelve men of self-renunciation and I will 
convert the world.' Millions of Roman Catholics, who 
live in daily remembrance of Christ, hardly think of the 
pope, or if they do, only that they may ask that as chief 
pastor he may give spiritual profit to the members of the 
flock. The making known to the whole world, what Christ 
has taught, and the getting done what He has commanded, 
are the ultimate objects of Peter's pence and papal 
pageants, and pageants may be most effective preaching. 2 
"In one thing this Church has been criticised — for hold- 
ing a belief in purgatory. To you, Sire, who know of all 
beyond this life, our gropings in the dark after things which 
have been revealed to us but in part may seem unreason- 
able. But to my mind this belief, in purgatory is one of 
the strongest holds that this Church has on its devoted 
members. It is the most profound consolation that can 
be offered to the bereaved or the penitent. The Protestant 
reformers repudiated the belief, at least as to torture and 
punishment, but put nothing in its place to fill the void. 
And yet the belief, in some form, of a middle state, or of 
probation after death, is constantly in Scripture and in 
Creeds, and all are now gradually returning to some form 
of belief which will include divine discipline and a gradual 
Christian sanctification after death. There are so many 
good sinners whom we want saints and so many saints 
who would make heaven itself uncomfortable if they got 
there too soon. Nor can we believe that a just God will 
hurl to everlasting damnation, millions of infants and 
heathen, who cannot be saved by faith alone, or even have 
had the benefits of the waters of baptism." 3 

1 John P. Newman. (Methodist.) 2 Martin Mahoney 

3 There must be moments, in Rome especially, when every man of 
friendly heart, who writes himself English and Protestant, must feel 



ii4 Other Sheep I Have 

"Your pleading is soothing, Greatheart," said the Mod- 
erator, "but we fear you have forgotten our patient 
Romanus who still waits to be heard." 

"I make way for him most cheerfully, Sire." 

"Then proceed, Romanus." 

"There is but little more, your Eminence, that I can 

a pang at thinking that he and his countrymen are insulated from Euro- 
pean Christendom. An ocean separates us. From one shore or the 
other one can see the neighbour cliffs on clear days. One must wish 
sometimes that there were no stormy gulf between us; and from Canter- 
bury to Rome a pilgrim could pass, and not drown beyond Dover. Of 
the beautiful parts of the great Mother Church I believe among us 
many people have no idea; we think of lazy friars, of pining cloistered 
virgins, of ignorant peasants worshipping wood and stones, bought 
and sold indulgences, absolutions, and the like commonplaces of Pro- 
testant satire. Lo ! yonder inscription, which blazes round the dome of 
the temple, so great and glorious it looks like heaven almost, and as if 
the words were written in stars, it proclaims to all the world that this is 
Peter, and on this rock the Church shall be built, against which Hell 
shall not prevail. Under the bronze canopy his throne is lit with lights 
that have been burning before it for ages. Round this stupendous 
chamber are ranged the grandees of his court. Faith seems to be 
realised in their marble figures. Some of them were alive but yesterday ; 
others, to be as blessed as they, walk the world even now doubtless j 
and the commissioners of heaven, here holding their court a hundred 
years hence, shall authoritatively announce their beatification. The 
signs of their power shall not be wanting. They heal the sick, open the 
eyes of the blind, cause the lame to walk to-day as they did eighteen 
centuries ago. Are there not crowds ready to bear witness to their 
wonders? Is there not a tribunal appointed to try their claims, advo- 
cates to plead for and against; prelates and clergy and multitudes of 
faithful to back and believe them? Thus you shall kiss the hand of a 
priest to-day, who has given his to a friar whose bones are already begin- 
ning to work miracles, who has been the disciple of another whom the 
Church has just proclaimed a saint, — hand in hand they hold by one 
another till the line is lost up in heaven. Come, friend, let us acknow- 
ledge this, and go and kiss the toe of St. Peter. Alas! There 's the 
Channel always between us ; and we no more believe in the miracles of 
St. Thomas of Canterbury, than that the bones of His Grace, John Bird, 
who sits in St. Thomas's chair presently, will work wondrous cures 
in the year 2000: that his statue will speak, or his portrait by Sir Thomas 
Lawrence will wink. — William M. Thackeray, The Newcomes. 



The Testimony of Romanus 115 

say or need to say. To our friends who know us so well, 
we need not speak, and on those who always view us with 
suspicion, and misinterpret all I say, I could make no 
impression. Still there are a few more details which might 
be added. 

"I could claim for instance, that we as a church had no 
connection with a certain massacre which has been referred 
to. That was the work of some of our unworthy children 
for personal ends, of whose deeds when they were under- 
stood, we disapproved entirely. As well might I hold all 
Protestants responsible for the crimes and persecuting 
spirit of the most notorious of English monarchs. z 

"The grandeur of our Church consists in the fact that 
we follow the Divine command to teach all nations. Jesus 
Christ is the only religious founder who had the courage 
to say to His disciples, 'Go teach all nations.' All other 
religions have either been national, like the Jewish religion ; 
or territorial, like Mohammedanism; or state religions, 
like the Greek Church. Our Catholic religion alone, as 
the name implies, is universal, cosmopolitan, world-wide. 
Its faith and government are like the wonderful concord 
and harmony which pervade the planetary system. The 
Catholics of the world 2 all have one Lord, one faith, one 
baptism, one creed. They receive the same sacraments, 
they worship at the same altar, and pay spiritual allegiance 
to one common head. How sublime and consoling is the 
thought that, whithersoever a Catholic goes over the broad 
world, whether he enters his church in Pekin or in Mel- 
bourne, in London, or Dublin, or Paris or Rome, or New 
York or San Francisco, he is sure to hear the self -same doc- 
trine preached, to assist at the same sacrifice, and to partake 
of the same sacrament. And we claim that its creed is 
now identical with what it was in past ages. The same gos- 
pel of peace that Jesus Christ preached on the Mount, the 
same doctrine that Saint Peter preached at Antioch and 

1 Henry VIII. 2 Now approximately 300,000,000. 



n6 Other Sheep I Have 

Rome, Saint Paul at Ephesus, Saint John Chrysostom at 
Constantinople, Saint Augustine in Hippo, Saint Ambrose 
in Milan, Saint Remegius in France, Saint Boniface in 
Germany, Saint Athanasius in Alexandria; the same doc- 
trine that Saint Patrick introduced into Ireland, that Saint 
Augustine brought into England, and Saint Pelagius into 
Scotland, is ever preached in the Church throughout the 
globe from January to December. 'Jesus Christ yesterday 
and to-day and forever.' 1 

"As to this original faith and doctrine, I claim that we 
do derive it from more than happens to be set down in 
written Scriptures. There is not an ecclesiastical body on 
earth to-day that does not derive its belief more or less 
from tradition. The difference between them and us is, 
that they are not agreed as to what shall be accepted and 
what shall not, nor can they agree as to who shall draw the 
line. Some reserve the right for each believer to accept or 
reject what may please him. We reserve that right to the 
Church. Our Church, or its head speaking for it, does not 
originate any doctrine or belief. We have here a secular 
example, a Supreme Court of the land — a final court — of 
last resort. No one claims that this Supreme Court makes 
the laws. The meaning of legislation may be disputed for 
years, but when the Supreme Court speaks, the meaning 
is fixed. We do not put a copy of the law in the hands of 
each citizen and say 'Interpret these for yourself/ and 
yet that is the system of Protestantism. 

"Papal authority and Papal infallibility both come from 
Apostolic Times. As for the latter, it is only when there 
is dispute that an authoritative definition is necessary. 
In fact, once the Apostolic authority is admitted, it must 
be followed by infallibility, which in other words is but 
correctness of definition. Infallibility stands only for the 
formal announcement of what, under Divine guidance, 
has gradually become the firm and unalterable belief of 

1 Cardinal Gibbons. 



The Testimony of Romanus 117 

the Church, which is then put in official form, and the 
statement is only infallible when thus made by the 
authority of the Church. 

"Our Papal authority is centralised and effective for 
work, in sharp contrast with the thousand warring sects 
of those opposed to us. Our opponents must admit, even 
if they claim that we have not catholicity, that we have 
all the machinery necessary to produce it, 1 and that is 
sufficiently extensive to control, if may be, the entire 
Church of Christ on earth. 

"With this conception of a world-wide Church comes in 
the manifest advantages of a universal tongue for her 
services the world over, though there are exceptions to the 
Church's practice in its vast area, for Rome has learned 
to give up non-essentials when necessary. This use of an 
unknown tongue and one now dead, so far as ordinary 
speech is concerned, has been held against us as a with- 
holding from the people of a means of comprehension. 
But we claim that all but the most ignorant know the 
meaning of our offices in this so-called unknown tongue, and 
can follow them. Those more ignorant we instruct as far 
as possible. Direct preaching or instruction is always in 
the colloquial tongue of the worshippers, but even that, 
the more ignorant do not always fully understand. 

"We have heard the taunt that our Church is for the 
ignorant and can flourish only in ignorance. It is our glory 
that we include as equally important for their soul's sal- 
vation, the ignorant, the poor, the lowly, shutting out none. 
For the benefit of ignorance we have used images as helps 
but not for adoration. 

"Our Church is a great bulwark against unbelief. What 
has been counted for bigotry is but her anxiety that no 
one's faith should be unsettled. Even if it is wrong, worldly 
wisdom might say that it is safer to stay in the Church of 
one's fathers for no other reason than blind belief in what 

1 John S. Vaughan. 



n8 Other Sheep I Have 

has been taught in childhood. It is easy to be led away by 
following human research, unguided, until irretrievably 
lost. 

''Our Church stands for the best principles of morality. 
Its teachings are in the line of stability and it safeguards 
society. It respects the laws of sobriety and health. As 
examples we may instance our teachings as to the sanctity 
of the marriage tie. It does not hesitate to touch upon 
delicate subjects if necessary. Its members are taught that 
they should increase and multiply, not, as has been basely 
charged, that our numerical strength may outbalance that 
of our opponents, though that is perhaps one of the rewards 
granted for correct living, but that the laws of health and 
purity may not be infringed. In short all of our teaching 
and practice is for betterment, for comfort of mind, for 
purity of life, for good, not evil. There may be good Catho- 
lics who are not good Christians. That is but human. We 
will admit that there may be good Christians who are not 
good Catholics. Our friend Greatheart is an example." 

"I hope our friend Romanus will include me in the same 
class with Greatheart." The voice was that of Militant, a 
former witness. "In return I may please him by testifying 
to my admiration for certain things in his organisation, 
as I have already done to some extent. His centralisation 
and his recognition of the authority of a single head have 
always appealed to me as a military man. I like obedience 
and discipline, thorough education for the work of an 
officer, and those officers not allowed to have any other 
business than that for which they were educated. His 
Church does not educate an officer and then let him find 
his own place for usefulness. The place is found for him 
and he is not commissioned unless such an officer is needed 
in such a place. Nor is such an officer employed unless it 
is known where the means are to come from for his liveli- 
hood. He is not allowed to find that livelihood for himself 
if he can, or starve, he and all belonging to him. He is 
ordered to his command in the place that best suits him 



The Testimony of Romanus 119 

and where he is most needed, and told not only where he is 
to fight but how he is to fight and when. What wonder that 
he can fight to advantage and show results." 

"Now then," said the Moderator, "let us get down to 
something definite. Romanus has well spoken, and others, 
with the exception of Protest, have expressed a willingness 
to live in charity with him. From this we gather that our 
petitioners will first of all desire a greater unity with the 
great branch of the Christian Church here represented by 
Romanus." 

"God forbid!" shouted Protest. "The work of three 
hundred years for nought ! But I forgot that I am refused 
further hearing." 

"One moment," said Objector, "if only to maintain 
my reputation that my objections apply equally on either 
side as may be convenient. I cannot approve of the exces- 
sive claims of this Roman Church. In furtherance of those 
claims one of its official heads once gave away the whole 
country of Ireland when it was not his to give, and he 
asked for and went through the form of receiving the 
kingdom of England from a subservient king in order that 
he might give it back again as if by authority. The claims 
of the Roman Church for absolute dominion have been con- 
stantly made and as constantly denied by all other Chris- 
tian people, for the last fourteen hundred years. In our 
own time these claims are made with less show of outward 
violence but with no less intensity. Rome strives as ear- 
nestly as ever for absolute mastery. The growth of liberal 
ideas and the world's advance forbid, it is true, the use of 
the old-time weapons; but the determination on the part 
of Rome is the same, though the means employed may be 
different. 

"Militant may notice that Rome, like a successful com- 
mander, has altered the order of the campaign. She leaves 
the East for the most part alone for the present. In Ger- 
many she is content to hold her own if she can. In France 
she is on the defensive. She has turned her eyes to the 



120 Other Sheep I Have 

English-speaking countries particularly, and especially at 
this time to the United States of America. With the wis- 
dom of a serpent and the harmlessness of a dove, the Church 
of Rome is centring her power in this country for the 
subjugation of Christianity in America." 1 

Then another voice was heard, one that had before, 
unnamed, made the comprehensive remark as to the 
ultimate destination of all Catholics. 

"And in Catholic countries like this Ireland, a bloody 
papist can't even give you the decent time of day as in a 
Christian country. When he meets a neighbour, instead of 
saying 'Bon jour' or 'Good morning/ like other decent 
people, he says, 'God salute you.' If he sees a person at 
work he says, 'Prosperity from God on you.' If you are 
parting from him, he says, 'May God prosper you seven- 
fold.' If you sneeze he will cry, ' God with us.' He salutes 
with, ' God greet you,' and the answer is, ' God and Mary 
greet you '" 

"I protest," interrupted Objector, "that this is not sacri- 
lege but because an Irishman is pious by nature. He sees 
the hand of God in every place, in every time, and in every- 
thing. There is not an Irishman in a hundred in whom is 
the making of an unbeliever. God is for him a Thing 
assured, true, intelligible. It is from this feeling that his 
ordinary expressions and salutations come." 

"And it is to his credit," said Greatheart. 

"But take other Catholic countries," continued the 
same unnamed individual. "Take a Dago. A Dago you 
know is an Italian, papists every one of them. Not only 
does he raise his hat to you and say, 'Praised be Jesus,' 
and expect you to raise yours and reply, ' Praised be Jesus 
and Mary,' but wherever you turn you are confronted 
with some public evidence of Catholicism. He erects crosses 
on mountain tops that they may be seen for miles, he 
builds little shrines to the Virgin and Child in the most 

1 Bishop Paret. 



The Testimony of Romanus 121 

remote as well as the most accessible places. You cannot 
enter a butcher 's or a baker 's shop without being confronted 
with a picture of the Madonna or some popish saint, with 
a lamp burning before it after dark." 

"It is deplorable," commented Greatheart, "and the 
lamp burns in the daytime also!" 

"Is that so? Well! And we spend money to convert 
them, much money, with little results, they are so bigoted. 
Religion is such an e very-day affair with those fellows, in 
their business and family, a pure formality. They make 
it too cheap. And think of the danger to our free insti- 
tutions, our schools, our government, — the bloody 'papes' 
all voting as the pope directs." 

"It is hardly worth while," said Romanus, addressing 
his remark directly to the speaker, " to take that danger into 
account. Here at least it has been one of imminency for 
the past three centuries but has never materialised." 1 

The Moderator, with the other members of the Commis- 
sion, sat unmoved during these interruptions, content that 

1 Among the loyalists the French alliance [1778] was regarded as a 
horror and an infamy far worse than the Declaration of Independence. 
That Protestant colonists should ally themselves with the great Roman 
Catholic monarchy, the ancient enemy of the Anglo-Saxon race, and 
ally themselves for the purpose of making war upon their own faithful 
and loving mother, England, was a depth of degradation to which, 
they declared, they had thought it impossible for Americans to descend. 
They saw in it nothing but ruin, and the Romanising of America under 
despotic government. 

For the rest of the war, and even for some time afterwards, loyalist 
newspapers and writers never wearied of describing the details of this 
ruin which they saw so clearly appearing. They were sure that parts 
of America had been ceded to France by secret clauses in the treaty or 
would be demanded at the end of the war, and at times they named the 
particular states. French vessels were on their way to America laden 
with tons of holy water, casks of consecrated oil, chests of beads, cruci- 
fixes, consecrated wafers, mass books, and bales of indulgences, besides 
the wheels, hooks, and pincers of the Inquisition. — Sydney George 
Fisher, in The Struggle for American Independence. Philadelphia and 
London, J. B. Lippincott Company. 



122 Other Sheep I Have 

the dispute should be settled by the contestants. When it 
had run its course the Moderator said : 

"Then in the petitions for unity which have brought 
us among you, you do not all include this Church of 
Romanus?" 

"On no account do we wish for such unity," urged 
Protest. 

"But is this Church not Christian even if in error? Are 
her errors so great that you must cut off all association 
with her?" 

"But they do not consider themselves in error," replied 
Protest. 

" Nor do you, perhaps." 

"It is hard, Sire," said Greatheart, "for many, particu- 
larly Americans, to recognise a Romanist as a Christian. 
Many in England are also so minded from memories of 
foreign usurpation of rule over those native born, which 
issue has been fought to a finish with suffering on both 
sides and a resulting settled distrust. To my mind union 
without Rome would be no union. Our prejudices against 
Rome come largely from the fact that we here see among 
her followers many of the more ignorant who are also the 
poor, who are included in our immigration from thickly 
settled strongholds of that faith. From that has come 
the taunt that Rome can make converts only among the 
ignorant. These outnumber the intelligent, the refined 
and wealthy, only because they always do in all communi- 
ties. But in this Church the diverse elements sit side by 
side in public worship with equal rights." 

Representative again asked to be heard: 

"This dispute has shown one of our greatest difficulties, 
as to which we need your guidance as much as in trying 
to bring to pass the primary object of our petitions. All 
of my countrymen here, from want of sufficient knowledge 
of the religious world at large, cannot be sufficiently liberal 
minded to take in the whole of Christendom in our plans 
for reunion. Here more particularly we feel the burden 



The Testimony of Romanus 123 

of the numberless warring sects of Protestantism, which 
are made up of those who, in the past, have repudiated 
Rome. They are particles broken from Rome. To such, 
union means only what will give peace at home. But shall 
the desired union be locally confined to our own shores, 
and to these fragments, or even to the Protestantism of 
the world? 

"The Church of England, here represented, has an advan- 
tage in that it stands alone, an historical church, and yet 
one counted friendly by those who protested against Rome. 
But with or without this Church of England and her de- 
scendants, shall we, in our plans for union, leave out entirely 
those two great historical churches of the world, Rome and 
the Eastern Church? Their numbers, compared with 
American Protestantism, even if that were united, must 
make them appear to you of more importance. Unless 
we can overcome our hatred for Rome, a local unity 
without her would be but a more compact and larger unit 
with which to fight her as an opponent. Such a unity 
would leave out by far the greater part of the Christian 
world. 

"As to the great Eastern Church, that does not so vitally 
affect us, for one thing on account of the distance which 
separates us. As we have not been so much in conflict 
with that Church, it is thought to be more in sympathy 
with us. It was separated from Rome long before our 
Protestants were; in fact Rome separated from it, and it 
was the earlier Church in many of the first beginnings and 
had more importance in the ancient world. Like Rome 
it has a line of ecclesiastical rulers continuous from the 
Apostles, of equal if not greater authenticity than that of 
Rome. 

"This Church to-day stands for orthodoxy as Rome for 
catholicity, and it is fiercely intolerant. The chance of 
union between those two is very slight. The break has 
been of long standing and the conflicts of great bitterness, 
though mostly over what you would consider of little 



124 Other Sheep I Have 

moment. x Were we in union with both of these two great 
portions of the Church, they would not recognise each other. 
Without either there would be no true unity, for both are 
Christians, just as a unity which would include only the 
United States of America, and not the world, would be 
no unity. Christ's Church, as seen from your standpoint, 
from without, can set up no such little geographical barriers 
as would be included in the latter plan. 

"Our prayer has been not only for unity, but that we 
may know what true unity is, that we may wish to attain 
it and be taught how." 

"Is it the wish of any here present to be heard further 
in this connection?" asked the Moderator. 

"Sire, you may recall me as having spoken before. My 
name is Encourager. My pressing duties at that time called 
me away, but my interest has caused me to return. I wish 
to suggest that whether we may or may not agree, under 
your guidance, as to the possible extent of a greater unity, 
it is well to make what progress we may. There is so much 
to be done towards a unification of faith and practice in 
each branch of the Christian Church. Harmony in any 
given Church is so much gain and is a prophecy of greater 
things to come." 

Objector again spoke: 

"I surely could not approve of any unity, even if it 
could include Rome, which would not also include the 
Eastern Church, Rome's greatest opponent. It has been 
truly said that without either there could be no unity. It 
would be but the unity of a small fraction. But I do not 
think that Rome will ever recognise the East. For a 
thousand years she has called her great Eastern rivals 
heretics. Yet she herself could be counted heretical. Rome 
claims that all her definitions of dogma since the Church 
began have been by authority of general councils of the 

1 The points of difference included not only the Filioque but the use 
of unleavened bread in the Eucharist, the use of images, the position of 
the hands in priestly benediction, and the like. 



The Testimony of Romanus 125 

Church, which but showed the crystallised form of belief, 
later officially promulgated by the head of the Church. 
But these councils have been less representative of the 
whole Christian body as time advanced. By them Rome 
has gradually added to original doctrine. If a full council 
could be convened to-day, representative of all on earth 
who believe on the Lord Jesus Christ as the Saviour of men, 
including Eastern, Western, Anglican, and Protestant 
Churches, the Church of Rome, large as it is, would be 
condemned by a large majority as herself schismatical 
and also heretical. And it is to be noticed that all of these 
false doctrines, which have thus been added, have been 
so added on account of the claims of the papacy for pre- 
cedence, universal sovereignty, and infallibility. Remove 
this cause and the whole trouble ceases. Take away this 
head " 

"And you become a dead body, — a body without life," 
added Romanus, who had been an attentive listener. 

11 1 have something to say," said a new witness. 

"Your name, Friend," demanded the Moderator. 

" My name is Luthrem. I belong to a church which came 
directly from Rome by schism on account of her errors." 

"Did not one of your fellows meet us in the Eternal 
City?" 

"It is probable, for that is near our birthplace, in Ger- 
many." 

"What have you to say?" 

" I would wish to be heard later in my own right on the 
claims of our Church as a church, and not as now only as 
an unalterable opponent of the Church of Rome, as she 
is of us. I wish to add weight to one statement of that 
unnamed and erratic person who opposed Rome. He men- 
tioned the menace to our institutions of free government 
which would be most imminent were Rome to have unlim- 
ited power. In politics we, as Church members, do not 
usually consider religious belief, of Jew even, or Gentile. 
But when we find a loyal and devoted member of the 



126 Other Sheep I Have 

Roman Catholic Church a candidate for an office of govern- 
ment, the case is different. Then we must consider the 
principles of his Church in relation to the State, and to 
freedom of conscience and of worship. We are not at a 
loss to know the exact spirit of the Church of Rome and 
her principles on those important points. They have been 
declared and reiterated by the recognised rulers of that 
Church, the Bishops of Rome, in language which admits 
of no possible misunderstanding or misinterpretation." 1 

1 The famous Bull, "Unam Sanctum," of Pope Boniface VIII., a.d. 
1302, distinctly claims that all power, both secular and spiritual, is 
given to the Church (Uterque gladius in potestate ecclesise, spiritualis 
et materialis). That the temporal power (of the State) must be subject 
to the spiritual power of the Church (Temporalem autoritatem spirit- 
uali subjici potestati). It is laid down as an absolute condition of 
salvation for every human creature that it must be subject to the 
Roman Pontiff (Subsees Romano Pontifici omni humanag creaturae 
declaramus, dicimus, defmimus et pronuntiamus omnino esse de 
necessitate salutis), this submission inc'uding secular affairs as well as 
spiritual. 

In his Encyclical Letter of August 15, 1854, Pope Pius IX. declares: 
"The absurd and erroneous doctrines or ravings in defence of liberty 
of conscience are a most pestilential error — a pest of all others most to 
be dreaded in a State." 

The same ruler of the Roman Catholic Church in his Encyclical of 
December 8, 1864, condemns those who hold that " the State should have 
no power to inflict certain fixed penalties on those who offend against 
the Catholic religion." He also condemns those who hold " that liberty 
of conscience is the inherent right of every man." 

Also those who hold that "any citizen has the right to express pub- 
licly by speech or print whatever he thinks, and that neither ecclesias- 
tical nor secular authorities should have the right to limit such 
liberty." 

This Encyclical of December, 1864, culminates in a syllabus which, 
among eighty different statements or opinions, condemns the following : 

"No. 15. Every man is at liberty to accept that religion, which in 
the light of his reason, seems to him the true one." Condemned by the 
syllabus. 

" No. 24. That the Church has no secular power, directly or indirectly, 
and that she ought not to employ force." Condemned by the syllabus. 

"No. 45. That to the State belongs the supervision and direction 
of the public schools." Condemned by the syllabus. 



The Testimony of Romanus 127 

"We have now heard," said the Moderator, "both those 
who do and do not desire that the unity for which they 
have asked should include the Church of Rome, both of 
these classes of witnesses not belonging to Rome. Now we 
should like to ask our friend Romanus himself whether 
he wishes a unity with those who oppose him and if so 
what he would be willing to concede in order to bring it 
about." 

"God knows, Sire," replied Romanus, "that such a unity 
is the dearest wish of my heart." 

"And what would you give up ? " 

"God is my witness, Sire, believing what I do, I can 
concede nothing. We claim Divine right and it is not for 
me to question." 

"How then shall we come by this unity?" 

"By those who are wrong acknowledging their errors 
and coming into the one only Church which has any kind 
of an effective organisation, a directing head, or a catho- 
licity which can at all be considered such." 

"There you are," the unnamed individual was heard to 
exclaim. "That shows where you are at. You are up 
against it. You 're at a stone wall if you include the 
'papes,' and I 'm glad of it!" 

"And is there no such thing among mortals as Christian 

"No. 55. That the Church is to be separate from the State and the 
State separate from the Church." Condemned by the syllabus. 

" No. 77. That it was no longer required in our times that the Catho- 
lic religion should be maintained as the only State religion, to the exclu- 
sion of all other cults." Condemned by the syllabus. 

Such are the official declarations of the Church of Rome, affirmed 
and reaffirmed by its mouthpiece, the Bishop of Rome, the principles 
which every loyal and devout Roman Catholic is bound to believe, 
hold, and enforce under penalty of losing his soul — due allowance, of 
course, being made for the suspension of their actual enforcement at 
certain times and places when it would be inexpedient or impossible. 
(Temporum ratione habita.) 

From a Letter to President Roosevelt from four Lutheran Clergymen 
belonging to the jurisdiction of the General Council of the Evangelical 
Lutheran Church in North America, dated Nov. 18, igo8. 



128 Other Sheep I Have 

forbearance?" It was Charity who spoke and his tones 
were mournful in the extreme. 

Encourager here rose to speak: 

"Words fail me, Sire, to " 









ETA 
England to the Rescue 

WORDS did indeed fail not only Encourager but Great- 
heart also. The members of the Commission, in- 
cluding its head, spoke not, and there was a silence in the 
vast assembly, which became more and more painful as 
it continued. 

At length Encourager again spoke: 

"Things may not be so bad as they seem. I am sure 
that there is a way out of our difficulty. When lost one 
tries to find where he is. If we come against a stone wall, 
as our picturesque friend has said, at the end of a blind 
passage, we retrace our steps and try another in the search 
for a suitable outlet. There is a brother here who has the 
plan of a different route. Would it please you to call my 
friend, Anglic?" 

"Let us hear Anglic," ruled the Moderator. 

A man of dignified bearing and genial face arose, one 
apparently intellectual and scholarly who was not unlike 
a witness who had testified informally in the Eternal City, 
he who had asked that the land of his birth might be visited. 
He said : 

"With due respect to our Celestial visitants, I would 
urge the claims of the Church of my fathers, already men- 
tioned, as the via media in which all who would, might 
possibly walk without losing their individual identity. This 
Church, as here developed, is the offspring of one first 
established in another land, England, which country, though 

9 129 



130 Other Sheep I Have 

small in extent, is the centre of a mighty present empire, 
on which the sun never sets. Wherever this empire governs, 
there is found this Church. In connection with her daughter 
in America this Church maintains a foothold wherever the 
English tongue is spoken, and that girdles the world. 
That is the language destined to become the universal 
solvent of mankind and to be the means of taking away 
the curse inflicted for disobedience at the Tower of Babel. 
It is a great church, not so great in numbers as that of my 
friend Romanus, nor as the Eastern Church, but of com- 
manding influence and a church whose opinions are held 
in great respect by thinking men. This Church has organ- 
isation. It is not narrowly intolerant, not requiring that 
all of its members should think alike in order to retain 
membership. This is its greatest advantage. It is excep- 
tionally situated as a rallying point, as it occupies a middle 
ground between great extremes, those of Rome on the 
one hand and of Protestantism on the other. With the 
great Eastern Church it is on terms of peace and increasing 
amity, though little understood as yet by the members of 
that communion. Though seemingly so now, it is not at 
all impossible, for reasons which I will give, that its claims 
may be recognised more and more in the future by the 
Church of Rome. 

"If it can come to some working agreement with these 
two bodies, the three would by far outnumber all the 
remainder of Christendom. But such a coalition would 
omit the Protestantism of this land, and that, were it 
united, would be a great body of commanding influence, 
which would greatly outnumber those of my faith who 
are here resident, though we have influence and wealth, 
and are held in general respect. 

"Such an omission would leave out many of those who 
have asked for this inquiry as a relief from intolerable con- 
ditions due to the numberless fragments into which the 
Church is here divided. 

"But with this Protestant mass here gathered, our 



England to the Rescue 131 

Church is at peace, with growing good- will and fellowship, 
in fact we are usually counted a part of it, though not from 
any overt act of ours. The general belief is that we oppose 
"Rome, which we do, at least so far as to reject her claims for 
supremacy. We do not recognise the modern claims of the 
Bishop of Rome nor indeed do we count ourselves under 
obligation to concede to him even that primacy of rank 
which the general councils of the Early Church gave him, 
not of Divine right but because of the imperial character 
of his See, a thing that no longer exists. We admit that 
he has as much authority in our Church as any other bishop 
of the universal Church may have, and no more. 

"Our Church is an early Christian Church. Its claims, 
as I understand, have already been set before you. It is 
in direct, unbroken connection with the Church of Christ, 
and not only through the Early Church at Rome, 1 hence 
it is part of the one great holy Catholic Church. Though 

• x Let us see when the Church was established in Britain. Clement 
(mentioned Phil, iv., 3) who was a contemporary of the Apostles says, 
"The Apostle Paul published righteousness through the whole world 
and went to the utmost bounds of the west, including Gaul, Spain, and 
the British Isles." Eusebius, the first great Church historian, says, 
"Some of the Apostles passed over the ocean to the British Isles." From 
Lingard, an honourable and erudite Romish historian, the same fact may 
be proven, that the Church was planted in Great Britain by the Apostles 
and remained entirely independent of Rome until 596. At that time 
Augustine was sent by the pope to convert that island from paganism, 
but when he landed there he found Christianity in successful operation. 
Lingard says the queen was a Christian, and when a council was called 
to meet Augustine, seven bishops and many most learned men appeared. 
Two hundred years before the landing of Augustine a synod of British 
Christians assembled to check the heresy of Pelagius. This same his- 
torian, Lingard, says the British Christians suffered by the persecution 
of Diocletian, a.d. 300. He also acknowledges the statement of Theodo- 
ret, that the Apostles planted the Church in Great Britain, to be true. 
Thus we have re'iable authority to prove that Christianity existed in 
Britain in substantial purity from the ear'iest times until a.d. 596, when 
Augustine came there, and was informed that the Pope had no juris- 
diction over the Church in Britain. — Isaac M. Frey. 

See also Appendix II. "The Beginnings of English Christianity." 



132 Other Sheep I Have 

our claims have been disputed by Rome, we have an un- 
broken line of ecclesiastical rulers from the Apostles of our 
Lord and we can, I assure you, make our claims good. 
It is possible that these claims, in the course of time, and 
with the growth of Christian fellowship under the guidance 
of you and your associates, might be recognised not only 
by Rome, but by that other great Christian body in the 
East. Both of these require this unbroken line as a requisite 
of an authorised Christian Church. Even if what others 
might consider imperfections were found to exist, they might 
be perfected. This continuity of the line of ecclesiastical 
rulers from early sources, being firmly held by these three 
great organisations, is thus the requirement of an over- 
whelming majority of the Christian world, though counted 
as unimportant by a majority of those here present. 

"That my ideas of possible unity are not so impossible 
as some suppose, at least in so far as the great Roman 
Church is concerned, was conceded over one hundred 
years ago by one of its own writers." 1 

"Permit me to say a word." The request came from 
Romanus and it was granted by the Moderator. 

"My brother here, Anglic, whom I respect greatly and 
love as much as I can one not of my own Church, claims 
to be Catholic. He refuses me that title unless it is qualified 
as Roman, and in return I must necessarily protest that 
he has it not of right. I belong to a church which is truly 
Catholic and which outnumbers his in a ratio of at least 
three to one. Our Catholic Church and its infallible head 

1 If ever Christians unite, as all things make it their interest to do, 
it would seem that the movement must come from the Church of 
England. We [i.e., the Roman Catholics] are too far removed from the 
sectarians, and there are no means by which they may comprehend us; 
but the Church of England which touches us with one hand, touches 
with the other a class we cannot reach. And although she may, in a 
certain point of view, on this account, be made the butt of both parties, 
yet in other respects she is most precious, and may be regarded as 
resembling those chemical intermedes which are capable of bringing 
into unity elements the most discordant. — De Maistre. 






England to the Rescue 133 

say that he is not Catholic, and who has a better right to 
say who are of our fold than we ourselves?" x 

"If the brother means," resumed Anglic, "that I am not 
a member of that part of the universal Church of Christ 
on earth to which he belongs, the portion which confesses 
allegiance to his supreme ruler in Rome, and which he 
claims is the Catholic Church, I grant his contention. But 
that is not the Catholic Church I mean. If he claims that 
his Church is the only Catholic Church, or more properly 
that those outside of it have no right to be part of the 
greater Catholic Church, I combat his claims and insist 
that he represents but a portion. If that is not so, what 
becomes of our Eastern brethren, who with ourselves claim 
to be a part of the universal Church? Neither of us is 
Catholic by his finding, though together we may possibly 
outnumber his Church of Rome. Are we not a large portion 

1 This is a feature of the discussion that at first exasperates. They 
[the Anglicans in the United States of America] claim to be Catholic 
already. We say they are not. They say they know better, that they 
are at one with the Church of the past. We say they are not united with 
the Church of the past or the present. Now, this, I say is a perplexing, 
almost a ludicrous, position for all parties. They who make these 
claims rising up in an admittedly heretical body, still subjecting them- 
selves, in so far as they are subject to any power, to its obedience, are 
technically called Protestant Episcopal, yet claim they are not Protes- 
tant but Catholic, and they number perhaps a million. Yet 300,000,000 
say that they belong not to the Catholic communion. Nay, worse; 
not only does the body of Catholic Christendom reject them, but the 
infallible head thereof rejects them. 

Now, if there is any power inherent in a society, necessary in fact 
to its very existence, it is the power inherent in it of determining who 
are its members and who are not. If you deny it that power, if it no 
longer can set around itself delimitation, if it have no rules of member- 
ship, or if it have no power to enforce the rules it makes, thence at once 
it ceases to be a society; it becomes a mob. The Catholic Church, 
an organised society, endowed with a divine commission, with an 
authority so clearly evident, with a history wherein even in a human 
way vast experience must have been gained, is perhaps of all other 
societies most competent to declare who are of her fold. — Archbishop 
John J, Glennon, St. Louis. 



134 Other Sheep I Have 

of some Christian Church, and of importance, at least in 
numbers?" 

"But, Sire," objected Romanus, "Anglic's claims for 
catholicity include a claim for antiquity, and the fact is 
that his Church did not exist as a church separate from 
Rome until fifteen centuries after our Church was formed. 
His Church was founded, for personal reasons, by one of 
the English monarchs, not more than four hundred years 
ago." 

"Sire!" replied Anglic, "the assertion that the English 
ruler who is classed as the Eighth Henry was the founder 
of the Church of England, our Mother in the faith, is to 
us an amusing thing and at the same time it irritates. But 
it is more galling to think that, on account of the little 
knowledge of Church history possessed by some of our 
members, such a statement is accepted by them as if true. 
Rome knows how to hurl that charge at us with great 
effect, trusting that by reason of this ignorance, the wrong- 
ful claim will not be refuted. 

"When the first missionary from Rome, by name Augus- 
tine, first arrived in England to convert those who were 
heathen, he found an early Christian Church, which had 
been in existence for over six hundred years, 1 and which 
would have nothing to do with the Roman intruders. 
This Church maintained its services and ministrations in 
the native tongue. By a variety of means, Rome by small 
degrees secured a foothold, but against the solemn protest 
of the ancient Church, her independence having been fre- 
quently asserted. It required more than a century for 
Rome to make any headway, and all through the dark, 
weary centuries which followed, there was frequent and 
violent opposition to the Roman yoke of spiritual 
despotism. 2 

1 See Appendix III. "The Early Anglican Church." 

2 About the time of Pope Alexander II., a.d. 1061-1073, the Church 
had become very nearly subjected to this Romish usurpation, but from 
the time of the Norman Conquest there were frequent strong and positive 



England to the Rescue 135 

"In the struggles with Rome, by which finally Rome as 
ruler was driven from the land where she did not belong, 
there were engendered great feelings of uncharitableness. 
With this defeat in view Rome would consider England a 
great prize could she regain her former position. She will 
not acknowledge the claims of Anglicanism because of it 
she is most afraid, and she classes us with Protestants in 
order to belittle these claims. 

"In one sense of the word as used in our language, we 
will admit that we are Protestant in that we protest or 
declare what our belief is. But in the sense of officially 
protesting, as have our brethren, some against one form of 
error in Rome, some against another, we cannot be called 
Protestant. As to our beliefs, we hold with Rome the same 

protests from time to time, and it is certain that the British Christians 
never willingly and patiently endured the Romish yoke. 

In the year 1237 Matthew Paris, a monk of St. Albans, speaks thus 
of the condition of England under the power of the Roman dominion: 
"Complaints break out and groans multiply, many crying with bloody 
sighs, ' it is better for us to die than to see the misery of our nation and of 
holy persons. ' Woe to England which was once the princess of pro- 
vinces, the mistress of nations, the mirror of the church, a pattern of 
religion, but is now become tributary." 

At the same time the Bishop of Lincoln called the Pope "Antichrist 
and Murderer of Souls," saying the English Church is in Egyptian 
bondage. In 1236 the "Statute of Merton" asserted that the decrees 
of Rome have no force in England. The "Statute of Carlisle" in 1305, 
declares that the "holy Church of England was founded in the estate 
of prelacy within the realm of England, and that the encroachments 
of the Bishop of Rome tended to the annullation of the state of the 
Church." The "Articles of the Clergy," passed by the Ninth Parliament 
of Edward II., declared that "elections of the bishops shall be free to 
the clergy without papal interference or nomination." The "Consti- 
tutions of Clarendon," 1164, declare, "If any man be found bringing 
in the Pope's letter or mandate, let him be apprehended and let justice 
pass upon him without delay as a traitor to the king and kingdom." 
From the year 596 to the time of the Reformation there was no period 
in which the British Church was satisfied with the Romish usurpation. 

But the question is asked: Did not England adopt the Roman 
Catholic religion? We reply: The yoke of Rome was fastened upon 
her neck against her will by a variety of influences, but the yoke was 



136 Other Sheep I Have 

creeds and admit that she administers the true sacraments 
of the Church, notwithstanding the superstitions with 
which she has obscured them. There are also some doc- 
trines, not of faith, in respect of which we are agreed, others 
in which we disagree, and still others which the Roman 
Church either teaches or anathematises, but concerning 
which our Church has pronounced no judgment, and which 
her ministers and members are therefore free either to 
accept or reject." 

"Yes," said Romanus, "and that touches the very weak- 
ness of my friend's Church. This glorious liberty is the 
source of error. There is no infallible head, in fact no head 
at all, to define doctrine. Each member, whether compe- 
tent or not, is allowed to interpret or translate the Divine 

borne under protest from first to last, and as soon as opportunity 
offered it was broken and cast away. Is your wife less loyal to you 
when robbers break through your house, binding her hands and feet 
and violating her person, than she is when you sit in quiet and peaceful 
security with her? 

This is just what Rome did to the Bride of Christ in Britain. The 
British Church was subjugated only after repeated trials, and submitted 
to superior power, and she maintained that protest until an opportunity 
offered for throwing off Papal authority. 

When Henry VIII. severed the relations that had arbitrarily existed 
between Rome and England, on account of the affront he had received 
from the Pope in the refusal to sanction the contemplated divorce from 
his wife, the Church considered that an opportune period to inaugurate 
the reformation so long desired. The subject was discussed in the 
universities, among the learned and among all classes, whether the 
supremacy of Rome should any longer be tolerated, and in 1534 Cranmer 
put the question to both Houses of Convocation against the Pope's 
supremacy. The Church in England, though under the iron heel of 
Rome for centuries, was ready for salvation from that oppression as 
soon as the opportunity was presented. It was declared free and inde- 
pendent from the oppressors who had held it in bondage for more than 
500 years; and it at once proceeded to a reformation of all the errors 
and abuses which during that time had been imposed upon it. No 
changes were made in the constitution and organisation of the Church, 
except merely the removal of the Papal authority, and the abuses 
dependent upon it. — Isaac M. Frey. 



England to the Rescue 137 

Word for himself and in accordance with his own belief. 
How can this but produce error and heresy?" 

"Is it not better," replied Anglic, "to shelter all shades 
of belief under a Christian charity, in one Church, rather 
than to expel those of different minds because they will 
not believe as directed by one master mind, unless indeed 
that mind is of Christ Himself? By so doing you arrogate 
to yourselves the powers of God. It is the theory of the 
Church of my friend, Romanus, that its members should be 
led as a little child, as one ignorant, but the time has come 
when the child has grown and will think for himself, and 
not always as others, as God has not given us minds of 
similar bent. 

"We are a reformed church, but a church reformed 
within itself, without, as already claimed, breaking our 
unity with the Early Church. To a lesser extent the Roman 
Church is now also reformed from the more corrupt Roman 
Church of the past. But there is one great difference 
between the Reformation in England and the Protestant 
Reformation elsewhere. England only adopted that meas- 
ure of reform which is compatible with the unity of Chris- 
tendom. Elsewhere was adopted what, if fully conformed 
to in its original ultra form, would make the unity of Chris- 
tendom impossible. 

"The time of our troubles in England was a corrupt age, 
when the Church was corrupt and the rulers degenerate. 
The trouble came from the effort to remedy a corruption 
which is now largely eliminated. In England now, outside 
of controlling the nation's government, the Church of Rome 
is in the enjoyment of as free a toleration and has there as 
much opportunity to increase in numbers as in her native 
home or in this free land. In England to-day, under a so- 
called Protestant government, the Church of Rome has 
a hierarchy, numerous buildings, great wealth, and numbers. 
She is treated with Christian fellowship, she has the pro- 
tection of law, and her rites and ceremonies are not only 
permitted but respected. 



138 Other Sheep I Have 

"But I cannot properly explain our present position, 
nor can you, Sire, suggest the proper remedy, unless I 
touch briefly on the past, if you will so allow. But such 
reference will be on historical lines only and such as you 
have already once permitted, hence my request." 

"If you think it necessary to the understanding of the 
subject you have our permission to proceed." 

"Then, Sire, if you will permit me also to use the terms 
which will more readily be understood by my human 
hearers, I will briefly say that the period when England 
was most under the Roman yoke, in about our year of 
Christ 1533, was immediately followed, within an interval 
of twenty-five years, by a period in which that country 
was most violently opposed to Rome. There had been 
previous reformers, but the sudden final change was not 
their work but that of the nation, and was due entirely 
to the folly of Rome itself. The English reformers differed 
from those elsewhere in that they planned to reform the 
Church as a Catholic Church, by a gradual change, so as 
not violently to drive out any, but hold them in the church 
of their baptism, infancy, and education by tolerating many 
things not considered essential, which might afterwards 
pass away and be forgotten. These things had crept into 
our Church partly through the influence of scholastic 
divines, partly through the superstitions of ignorant preach- 
ers, partly through the corruption of avaricious ecclesi- 
astics, without express sanction, yet without rebuke, though 
often with the encouragement of the Roman authorities. 
Some of these were erroneous opinions held almost as doc- 
trines, though unauthorised by the universal Church or 
by Scripture; others were practices counted superstitious, 
or were entire innovations. 

"One reformer elsewhere was enunciating a doctrine, 
novel at the time, which he called 'Justification by faith 
alone,' which I shall describe as one-sided, a half truth, true 
or false according to the sense in which it was taken or 
modified by qualifications. In England which had more 



England to the Rescue 139 

national feeling than any other country at the time, it 
pleased English pride when the ruler, this same Henry, on 
behalf of the Roman Church, condemned this doctrine. 
But when, for his own selfish reasons on the question of his 
marriage, Henry came to be in opposition to the pope, 
the evasions of the latter but inspired contempt for him 
and his office. Then it was recalled that a pope had cursed 
and excommunicated the authors of a document, called the 
Great Charter, which was regarded as most important 
to the liberties of the great nation, and that another, the 
Third Innocent, had attempted to make an English sover- 
eign his vassal. There were many English laws denying 
papal pretensions and denying unequivocally that the 
papacy had rights on English soil. Therefore, though the 
selfishness of the monarch's course was apparent, it was 
thought but right that he should at least hold the English 
Church competent to rule on the validity of English mar- 
riages. When it was proclaimed by King and Parliament 
that the Bishop of Rome had no more right in Eng- 
land than any other bishop, it was not thought a new doc- 
trine. In this then was the difference between English 
reform and reform elsewhere, in that in England Roman 
authority was repudiated without, at that time, change in 
doctrine. 1 

"The Holy Scriptures had for some time been printed in 
English and circulated when, during the minority of the 
ruler in the following reign, certain reforms began which 
included public worship in the vernacular instead of the 
language of Rome, though the form was substantially 
unchanged except by the elimination of certain super- 
fluities. It was hoped to change false doctrine slowly by 
moral suasion. But within a few months of the formulation 
of certain defining statements, a new ruler, Mary, came to 
the throne, who, under foreign influence, soon showed a 
leaning toward foreign ecclesiastical authority. The Eng- 

1 See Appendix IV. "The Independence of the Church of England." 



140 Other Sheep I Have 

lish love of conservatism, or dislike of change, supported 
her for a time, and a Roman representative 1 received dis- 
tinguished honour. Rather than favour a change from the 
habits of their fathers, the people were apparently willing 
to waive their dislikes. 

"The recognition of foreign jurisdiction, even through 
a native born representative, was not agreeable and in 
addition the prevailing system of communities of celibate 
clergy had never quite commended itself to the English 
mind. Notwithstanding Roman edicts, respected English 
clergy lived openly and honourably with their families. 

"The enormous wealth, gradually accumulated, possessed 
by the monastic establishments, was the cause of great 
dissatisfaction on the part of the nobles, to whom much of 
it rightly belonged, and the luxury of the monks, many of 
them not Englishmen, was resented by the poor. In the 
time of Henry there were still monasteries inculcating learn- 
ing, charity, and purity, but in probably the majority instead 
of austerity and piety there were pride and self-indulgence, 
if not positive licentiousness. Hence when Henry began 
a robbery of these estates for his own benefit and that of 
his followers, it was approved by rich and poor. 

"Under Mary there was no strong desire to return to 
the spiritual subjection to Rome. A national dignity, often 
outraged, prevented. Besides, those who had acquired 
riches in the sale of the monasteries feared lest they should 
be deprived of them. The poor also disapproved. Public 
sentiment was largely influenced by needless violence to 
popular prejudice on the part of the reformers. What 
most keenly and dangerously wounded the natural sense 
of reverence, when the country was being governed by 
reforming nobles after the death of Henry, preceding the 
majority of the new King, was an order to demolish the 
beautiful stone altars in churches and substitute unseemly 
wooden tables for the celebration of the Eucharist. The 

1 Cardinal Pole. 



England to the Rescue 141 

detestation of this order was augmented by the manner of 
its enforcement, often with sacrilegious ribaldry. Moderate 
reformers were horrified by this wilful profanation and 
there was a violent reaction. Even superstition was thought 
better than sacrilege. These were the mixed sentiments 
when Mary began to rule, unrest under changes, but no 
desire for papal supremacy. 

"But withal, under trials, there had been a growing 
belief in the rights of conscience, and old ceremonies when 
restored seemed less pleasing. 

"The scale was turned in public sentiment when the 
Queen contracted a marriage with a foreigner, who was 
representative of the most narrow-minded fanatical Roman 
belief. Under his guidance the Queen permitted and autho- 
rised persecutions to establish the foreign Church, governed 
by her desire to retain the love of her unworthy husband. 
The burning of human beings began. Men, women, and 
even children were burned to death for continuing to believe 
what the law had made them free to believe only a few 
short months before. A counter reaction set in. As has 
been said by another, every death won hundreds to the 
cause of the victims. Said a contemporary: 'The hearts 
of twenty thousand rank papists have been lost to the 
faith within twelve months.' The ecclesiastical officials 
charged by the Queen with the prosecution of the horrible 
business were unwilling and lagged, when the Queen imper- 
atively urged them to further efforts. In three months 
fifty more victims were hurried to their doom, which num- 
ber included al of the most prominent prelates who had 
been active in reformation in the former reign. From one 
of these who had been of most high rank, 1 but then an 
enfeebled old man, the torturers wrung a recantation, but 
proceeded with the execution. This implacable cruelty 
terrified all England. A crowning horror came to pass 
when an English child was born at the stake to which its 

1 Cranmer. 



142 Other Sheep I Have 

mother was chained and went to God with no other bap- 
tism than the baptism of fire in which the hapless pair 
perished together. Then England was in furious opposi- 
tion. Could a system which could approve such things 
be representative of Jesus Christ? On the face of it, 
surely not. It was the age of the bloody Inquisition, which 
had reached its greatest development in Romish Spain, 
the country of the Queen's husband. There, under one 
Torquemada, seventy thousand human beings had been 
burned to death. A Spanish general 1 boasted that he had 
sent eighteen thousand men and women to death by the 
executioner. Then one who had been the soul of the In- 
quisition was elected pope. 2 The true representative of 
the Roman Church at that time was not its hierarchy but 
this Inquisition. How could it be holy or Apostolic? 

"After Mary, another Queen — Elizabeth — reigned, who 
had personal ambitions to serve, who probably cared little 
for religion, to whom the Church and Church doctrine were 
of little importance except for political ends, who liked 
gorgeous ceremonial and disliked a married clergy. She 
might have preferred concord with Rome as bringing her 
in closer touch with other sovereigns of Europe but it was 
the people she had to deal with, whose opinions she had 
to respect. For thirty years after her accession, England 
heard across the seas the crackling of the flames in which 
men perished for their faith. English sailors thrown upon 
those treacherous shores were burned, not only for heresy, 
but for such trifles as even owning an English Bible. On 
the north the nation was threatened with war by the pre- 
tensions of another Queen who was backed by Rome. 
French diplomacy, also backed by Rome, taxed the vigilance 
of the nation. A pope pretended to excommunicate 
Elizabeth, deprive her of her crown, and attempted to 
assail her name and fame. Then came a most powerful 
Spanish fleet to conquer England, bearing the cross as an 

1 Alva. a Pius V. 



England to the Rescue 143 

emblem, for the failure of which, as Englishmen believe, 
God Himself interfered. 

"Then who were England's friends? Protestants in 
France, Switzerland, Holland, Germany, Norway, and 
Sweden. The name Protestant became dear to England. 
England was willing to be called a Protestant nation, but 
the Church of England never consented to be called a 
Protestant Church and on one famous occasion stoutly 
refused to accept or submit to that designation. x 

1 If these things were understood a little better than they are, it 
might be reasonable and desirable that our American Church should 
drop the designation of Protestant, which has been attached to its 
legal name. We do not pretend to love that name. It recalls a bad 
time in our history, a time of horrible distress, a time of bitterness and 
anger and war. We have outlived that time and some of its confusions. 
— The Church Standard. 

We must confess to a certain weariness of word- juggling in connection 
with the word Protestant. In its original and historical sense it is a 
word in which the Anglican Church has no interest. It began with a 
protest by certain Germans at the Diet of Spires against the adoption 
of two objectionable resolutions by that body, and the protesting party 
appealed from the Diet to the supreme authority of a General Council 
of the Church. It was a noble and most catholic act, and it is one of 
the ironies of history that a name which was thus originated should 
have come, in process of time, to signify, as it does to many minds, a 
person who rejects the authority of the Catholic Church. 

In the tumultuous period of the Reformation, all who protested for 
any reason whatsoever against the corrupt doctrines, the evil practices, 
or the enormous usurpations of the See of Rome, were called Protestants; 
and even the Church of England has been so described in acts of Parlia- 
ment. But the name was never adopted by the American Church, 
nor by any part of the Church, until a convention of Churchmen in 
Maryland, at the time of the American Revolution, chose to describe 
itself as a convention of the "Protestant Episcopal Church," the former 
adjective being used to correct a prevalent opinion that the doctrine 
of the Church differs but little from Romanism, and the latter to describe 
that feature in her system of government in which she chiefly differs 
from the Protestant denominations in this country. The adoption of 
the name was natural enough; we do not pretend to think that it was 
either wise or fortunate. Historically and etymologically the word reeks 
of controversy and breathes the spirit of division. If the Church were 
at bottom Protestant she would be essentially schismatic. At bottom 



144 Other Sheep I Have 

"The worship of this our Mother Church, with all others 
still in communion with her, still remains substantially 
that of the first English form, which came from the earlier 
liturgies, not only from that of Rome, though with us Rome 
inherits many of the early Christian forms. The Catholic 
faith is still held in its simplicity, and Christian liberty 
is still maintained in its integrity, by the Church of Eng- 
land, but she has never become a Protestant sect. She 
was and still remains a national Catholic Church. x 

"I can see, Sire, by the face of my much loved friend, 
Romanus, that I have pained him by this recital. I wished 
not to do so, but how else could I show how we came to 
occupy the position we hold to-day? I meant not to offend 
the Church he loves. He may truly say that the opponents 
of Rome exercised like intolerance whenever they had 
sufficient power and opportunity. On that account your 
ruling is kindly, that a consideration of the past is usually 
unnecessary. It is what we now are that is important. 
One of the members of the Church of Romanus has excus- 
ingly remarked that deeds, such as I have mentioned, belong 
to a corrupt age, when all Christendom was corrupt with 
its rulers, and the things which have come to pass are 
punishments for the iniquity. 2 On our side, a hatred of 

our Church is Catholic, holding the Catholic faith, maintaining the 
Catholic order, celebrating the Catholic rites, conceding Catholic privi- 
leges to all Catholic Christians, and not only permitting but imperatively 
requiring her members and her ministers to hold and teach and do what- 
ever the Catholic Church requires. The local name of Protestant Epis- 
copal which she bears in this country is not essential nor fundamental; 
it is merely accidental. But whether accidental or providential, or both, 
the main point is the present meaning of it. — The Church Standard. 

1 After John Fulton. 

2 The following is from "How England became Protestant," by 
Francis W. Grey in The American Catholic Quarterly Review, Phil- 
adelphia. Published under the direction of Most Rev. Patrick John 
Ryan, D.D. Associate Editors, Rt. Rev. Mgr. J. F. Loughlin, D. D., 
and Rt. Rev. Mgr. James P. Turner, D.D., V.G. 

The revolt of England from the Divine authority of the Holy See was 
part of a general movement, affecting many nations and countries. . . . 



England to the Rescue 145 

papal pretensions does not now include a personal hatred 
of a modern pope, nor hinder a willing recognition of the 
graces which adorn the lives of many of his subjects, and 
his own life also." 

At this point Romanus spoke: 

11 As I have again been mentioned, I wish to speak, if only 
to thank the witness for the courtesy of his final remarks. 
But I wish to say also that I must have become a Protest- 
ant for I wish to protest, in both senses of the word, first 
against certain statements which he has made, and to pro- 
test on behalf of my Church that it is the only One, true and 
universal Church, if for no other reason, because it has but 
the one head and that one divinely appointed and infallible. 
Without that there can be no unity. Without such a head, 

Among the ultimate remoter causes, the most important was, un- 
questionably, the state of Christendom in the century preceding the 
Reformation. The rival claims, the intrigues, excommunications, and 
counter-excommunications of two, and sometimes three, aspirants to 
the Chair of Peter, the assertion by a General Council of jurisdiction 
over the Vicar of Christ, of the members over the head, tended in- 
evitably to lower the dignity of the papacy in the eyes of a wonder- 
ing and distracted Christendom. How could an office be of Divine 
appointment concerning which none knew who was the rightful holder 
of it? How could it be Divine in the persons of some who exercised it? 

To this primary source of all the evils that were soon to fall on the 
Church must be added the laxity of morals which affected clergy and 
laity alike, bringing religion itself into contempt. Indeed, I would 
almost venture to say that the degradation of the papacy was as much 
an effect of this condition as a cause of it. If it be true, as Carlyle says, 
that men always have the rulers they deserve, is it not true of the 
Church, as consisting of ordinary men and women? . . . 

How account for all that occurred? God's chastisements, it is true, 
fall no less heavily on those He loves, as on His enemies; often, so far 
as we can see, even more heavily. . . . 

It is well, then, that we should take for granted the conditions de- 
scribed as affecting the Church immediately prior to the Reformation, 
since the very summoning of the Council of Trent shows how clearly 
the Church recognised the need of real reform. When, therefore, men 
prized orthodoxy of profession over personal piety or purity of life, the 
decay of faith followed, as surely and as inevitably as night follows 
day. If the thirteenth century was, indeed, the greatest age of the 



146 Other Sheep I Have 

who is there to define what doctrine is true and what is 
false, who to enforce obedience to authority by discipline, 
who to authoritatively interpret Holy Scripture, or who 
even to say if a man-made translation of Scripture is 
authentic? Without this governing head there is a liberty 
of individuals which becomes license and produces false 
doctrine and the innumerable schismatic fragments through 
the countless diversities of beliefs of individual minds. 

Church, the fourteenth certainly witnessed her utmost degradation. 
Her losses in the fifteenth and sixteenth were but her purging, "so as 
by fire," whence she has arisen purified, humbled, yet strengthened, 
with a promise of even greater glory than of old. 

These two causes, the decay of morals and the degradation of the 
papacy, were common to the Reformation movement as a whole. They 
were the sources whence it sprang; which made it spiritually possible. 
A corrupt, unchaste priesthood, a relaxed monasticism, a temporal 
papacy, striving and striven for like any earthly monarchy, what better 
charges could the ingenuity of Satan himself have devised to lead weak, 
doubting souls to believe that Christ 's promise to His Church had come 
to naught, and that the gates of Hell had prevailed against her? When 
the shepherds turned to hirelings, what would the sheep do, but wander 
and be scattered? . . . 

Let our opinion of the leaders in this great revolt against the divinely 
constituted authority of the Church be what it may, there can be no 
doubt as to the sincerity of large numbers of their followers. . . . Men 
had lost all faith in the Church, all respect for clergy. Belief throughout 
Christendom had been so long divorced from conduct, in popes, in 
bishops, in the great and powerful, that men turned in sheer despair 
to a message which spoke of better things. . . . 

The mistakes of Mary's policy are not so much the persecutions, 
which only began after her marriage, but the marriage itself to which 
may be traced the subsequent revolt of the English nation against a 
religion which had become identified with the most justly hated of 
foreign tyrants, Philip of Spain. . . . 

If there is anything clear in the diplomatic correspondence of the day, 
now at our disposal, it is that Philip's sole idea in attacking England 
was his own personal advantage, and that religion was made a cloak 
for malice. 

Elizabeth, in whose reign England became definitely a Protestant 
nation, had certainly no cause to love the Catholic religion as re- 
presented by a political pope, and by her brother-in-law, Philip of 
Spain. 



England to the Rescue 147 

Were my brother to acknowledge the Divine authority of 
our infallible head, his troubles would be over." 

"My brother Romanus speaks truth," replied Anglic. 
"The belief in the Divine infallible primacy of the head of 
his Church is indeed the corner-stone on which its structure 
rests. If he takes that away the whole building falls. But 
I cannot acknowledge the claims made by the Bishop of 
Rome, for a jurisdiction over all the bishops of Christendom. 
They have never been acknowledged by the Eastern Church 
nor by the Church of England before it was robbed of its 
birthright by a Roman mastership of the world. Julius 
Cassar was the real founder of the papacy. After these 
centuries of effort for control in England, what a splendid 
prize it would be if a successor of the Cassars could obtain 
dominion over such an Empire. What gigantic power and 
prestige would be that of the papacy if England were again 
in subjection! Hence all the arts of diplomacy and politics 
must needs be used to win such a prize. 

"If I were to acknowledge the primacy of the papacy, 
our troubles with Romanus would indeed be over, so far 
as difference with him is concerned, but what would then 
become of the glorious liberty of my Church which is the 
most brilliant jewel in its starry crown? Can a Catholic 
Church be exclusive? I maintain that men of diverse 
mould, if they think at all, cannot all be made to think alike. 
We glory in the fact that without surrendering essentials, 
we can shelter under one roof so many people, entirely 
dissimilar. The Anglican Church holds an impregnable 
position. In Catholicity, in true Christian liberty, secured 
by Catholic order, unbroken in its continuity, in noble 
orthodoxy of faith, unobscured by un-Catholic or anti- 
Catholic accretion, unmutilated by destructive cuttings-off , 
in complete and majestic fulness, yet simplicity of reverent 
worship, and in the glorious fruits of all these which are the 
end and purpose and meaning of Christianity itself, in lofty 
morality and Christian character, collectively and indi- 
vidually, it can challenge comparison with any other, nor 



i4 8 Other Sheep I Have 

dread comparison in the slightest. By their fruits ye shall 
know them. Is Italy, are Spain and Portugal and Austria, 
Cuba, Mexico, and South America so vastly superior in 
moral tone and Christian character to the United States 
and England, that the Anglican Church needs to surrender 
her dignity and her liberty and her very principles, and 
become merged into that Church which is responsible for 
the moral and religious character of those nations? 1 

11 In one particular I agree with Romanus, as to the power 
of the head of his Church. With one stroke of the pen he 
could unite Christendom. If he were to decree infallibly 
that he was fallible outside of his own connection, it would 
be done. There is such a thing as minimising differences 
and seeking points of contact, and sinking smaller distinc- 
tions in the united acknowledgment of great foundation 
truths. Also it is possible to stereotype differences which 
might have been transient, to deepen lines of separation, 
to exaggerate the importance of controversial distinctions. 
My Church has shrunk from needless definitions. Retain- 
ing essentials, she has given wide liberty in details. My 
friend says that she is too broad, too comprehensive, too 
tolerant, too capable of being made a common house and 
resting-place for the motley multitude of weary, heavy- 
laden souls. If these be faults, one may well believe that 
they will be gently regarded by Him who said, ' Come unto 
me all ye that labour and are heavy-laden and I will give 
you rest.' In a time which emphasises differences there is 
more reason to try to bring together those who can be 
brought together, to eliminate the points of difference, and 
to search for broad grounds of agreement." 2 

"But," replied Romanus, "my brother Anglic has seen 
fit to make certain statements in his historical review con- 
cerning a certain English Queen of Catholic belief who sent 
many to the stake. While the facts are admitted, they 
should be attributed not so much to the accident of the 

1 O. T. Porcher. 2 Harvey Goodwin, Bishop of Carlisle. 



England to the Rescue 149 

faith of the ruling Queen as considered a question of 
national preservation against the encroachments of the 
nation represented by her foreign husband. Previous to 
Mary's reign, in that barbarous time, her father, the Eighth 
Henry, had put to death over seven thousand people, mostly 
for religion. Her half-sister, and successor, Elizabeth, not 
of our faith, followed in her footsteps in intolerance and 
death-dealing, persecuting not only those of our Catholic 
faith, but ultra-reformers who went too far on the other 
side, of whom also she did not approve. In fact, she opposed 
any or all who might interfere with her ambitions.' ' 

"Sire," said Anglic, "these facts are admitted, but they 
do not alter the results of what was done in the reign of 
Mary as I have stated them." 

Before further reply could be made, Objector, again 
irrepressible, was on his feet, asking to be heard: 

"If, Sire, your witness, my friend Protest, had not been 
silenced for discourtesy, Anglic would meet with opposi- 
tion from an entirely different side. I speak for Protest 
only because he has been silenced. Anglic claims that his 
Church is satisfactory to all, a via media. But the other 
ancient historic churches reject him, and also those repre- 
sented by Protest will have none of him. They have an 
enmity against the Church of Anglic. It is considered to 
have pretensions to be counted everything and yet be 
nothing. We consider it the offspring of a foreigner as 
much as Rome is. It is the embodiment of a system that 
tries to perpetuate the mysticism of the Middle Ages in the 
twentieth century, as if it was necessary for the body of 
the Church of to-day to wear the garments in use five 
hundred years ago. It claims that formalism is reverence. 
It says that its clergy are Divinely appointed, have Divine 
right through their unbroken line, and hence that those 
whom Protest calls clergy are no clergy at all. It gives 
them no respect and shows them no fellowship. It takes 
this stand in the effort for unity with great historic bodies, 
but they all reject its claims. The validity of its clerical 



15° Other Sheep I Have 

orders is questioned by Greek and Latin, because it cannot 
truthfully claim that the rite of conferring them is a sacra- 
ment with the conveyance of sacramental grace, it having 
but two sacraments of which this is not one. On the other 
hand, the Church of Anglic does not consider valid certain 
episcopal orders possessed by the Swedish Church, the 
Methodist, or the Moravian, and the Presbyterate of a 
great series of churches it does not recognise as authentic. 

"A union of the Church of Anglic with either the Greek 
or Roman is impossible, and with the churches friendly to 
Protest such unity would be more than impossible. It 
were folly to expect it. In order to secure it Protest would 
have to receive from Anglic orders whose validity is in 
question by both East and West. Anglic is counted exclu- 
sive. He thinks himself better than others who are not 
of him. He worships wealth. He is un-American because, 
as the offspring of monarchy, he is opposed to democratic 
institutions. He is unprogressive, — in fact dead." x 

1 The Episcopal Church alone of all churches stands wholly aloof 
from all others, and wrapping about itself the flimsy and tattered mantle 
of apostolic succession, an exclusive genuine divine authority and 
ordination, which its own best scholars repudiate, says: "You are, all 
of you, all wrong. " It is on this basis that it refuses to recognise other 
clergymen as such ; that it organises a St. Andrew 's Society instead of 
working with the Y. M. C. A.; that its young people take no part in 
the Society for Christian Endeavour; and that, copying from the King 's 
Daughters, it starts an exclusive Episcopal society; showing everywhere 
a purpose to flock by itself, and not join, as other sects are doing, in 
work for humanity on broad Christian lines. — Letter in New York 
Tribune. 

Father Dyer of the Protestant Episcopal Church has been instruct- 
ing a large congregation in the "Difference between Catholic and Pro- 
testant. " Of course he is a member of the "old Catholic, apostolic and 
historical Church of God." He very generously admits that the Roman 
Catholic and the Greek Churches are parts of this same Church, and 
doubtless would be pleased if those Churches would say a similar thing 
of his Church, but, unfortunately, they will not. With the usual 
effrontery that characterises such gentlemen, he boldly declares, with- 
out advancing a scintilla of proof, that "these three" were once the 
one Church of the living God, founded by Christ and continued by His 



England to the Rescue 151 

"What have you to say in reply, Anglic?" asked the 
Moderator. 

"As to Objector's statements, I am sorry if any have so 
far misunderstood us. Such opinions can come only from 
those who know us not. As for other clergy than ours, we 
do not contend that they are not properly commissioned, 
but that they are not the officers of our particular portion 
of the Church army. While fellow-soldiers, they are not our 
immediate superiors whose commands we must obey. As 
for the validity of our clerical orders and our continuous 
line with the past, these subjects have been argued for 
centuries, but our claims are not admitted by those whose 
interests would not be served by such an admission. The 
Anglican Churches have never to this day undertaken to 
declare either that non-episcopal Churches are no churches, 
or that ministers not episcopally ordained are not ministers. 
Not one word on that subject has ever been uttered by any 
Anglican Church. The Church of England and her daugh- 



twelve apostles and by their consecrated and ordained successors since 
Christ died until to-day." It does not seem to occur to the preacher 
that this bold statement demands any proof. All other Churches are 
"man-made, man-governed, and their forms and orders were the inven- 
tion of man alone." No other Churches save his own and those whom 
he condescends to recognise, have, according to the preacher, any "god- 
given or apostolic authority for their existence." — The {Reformed) 
Episcopal Recorder. 

The friends of the cause are grieved, and some of us are frankly 
indignant that another effort at Church union should be rendered 
futile, if not ridiculous, by the time-worn proposition of the Episco- 
palians. Of course, my dearly beloved brethren, if we all become Episco- 
palians, Protestantism is united. We all understood that perfectly 
in the old days of the Lambeth Quadrilateral. That this same pro- 
position should be made again, in more elaborate form, is a disappoint- 
ment bordering on exasperation. Ought it not to be understood from 
this time forth, that any denomination which proposes to give up no- 
thing and puts forth its own pet creed as a basis, is thereby disqualified 
to sit in any body called to consider the subject of Church union? — 
James H. Ecob in Homiletic Review, July, 1910. New York, Funk and 
Wagnalls Company. 



152 Other Sheep I Have 

ter churches judge for themselves, act for themselves, and 
act for reasons which they hold to be sound and good, but 
they pronounce no judgment upon others who have judged 
and acted otherwise. 

"The whole subject, that of this apostolic succession, 
is too large to be argued in this connection. Later, should 
it be your command, at the request of any here who may not 
agree with us, we shall be ready for the argument. One 
thing is certain, we may not have originated this movement 
for unity but we are at least the only Church which until 
now has made definite offers to that end. But I am sure that 
you, Sire, knowing the Divine ability so intimately, would 
be the last to rebuke me for believing, notwithstanding 
the seeming impossibility of a greater union of ourselves 
with the older bodies of Christendom on the one side, or 
with the newer bodies, unless we renounce our ancient 
Catholic heritage, on the other, that such things are entirely 
possible in the Divine economy, when you, Sire, or your 
Divine Master and ours, may show us the way." 

"Sire," interrupted Greatheart, "there are many here 
who side with Protest, for whom Objector has spoken, 
yet who, while not co-workers with Anglic, are his firm 
friends, and would speak for him in glowing terms as you 
may give the opportunity. These tell me that our friend 
Protest is not representative of his class. It is for you to 
judge." 

" I am one of that class," said a new witness. " I am of the 
sect of Protest if you will that it should be so-called, but 
agree not with him." 

"The witness is wrong," said Greatheart; "he is of 
the Church of Protest. The particular sect to which he 
may belong is of no importance. As he has said, this 
brother is one of those to whom I referred. His name is 
Conservative." 

"Then, if it is Greatheart's request, I would beg that 
you hear him, Sire," said Charity, who, next to the Modera- 
tor, was the most active member of the Commission. 



England to the Rescue 153 

"I can indeed testify," proceeded Conservative, "with- 
out unfaithfulness to my own Church, or desire to leave it, 
as to the great value of the historic Church of Anglic, 
though with some of the details of its teachings I do not 
entirely agree; nor can I agree with those of my brethren 
whose imperfect sight, guided by their imperfect knowledge, 
can discern in that Church nothing but a diminutive copy 
of Rome. Because Anglic holds to old heritages which 
Rome claims are copied from her, though they are also 
Anglic's by birthright, which unhappily I have rejected, 
he is not aping Rome. I would remind my own brethren 
that, as he has said, he has not yielded to Rome's claims 
for jurisdiction over all Christendom. Nor does he teach 
the Roman doctrine of indulgences, whereby good works 
of the faithful may be applied to shorten the term of souls 
in purgatory. Nor does he countenance the worship, not 
merely the simple invocation 'Ora pro nobis,' of the Blessed 
Virgin and the saints, under which elaborate system prayers 
for direct blessings at their hands are asked, irrespective 
of the Almighty, or our blessed Lord. Perhaps this state- 
ment is unjust to Romanus. I am reminded that he claims, 
and perhaps truthfully, for my knowledge of his doctrine 
is not what it should be, that he asks of the Virgin and 
saints only intercession on his behalf. But at least Anglic 
does not encourage the addressing of such extravagant epi- 
thets as 'Queen of Heaven,' 'Mother of Sorrows,' 'Mother 
of Consolation' to the blessed Virgin Mary. Nor does he 
approve of the sale of masses, the withholding of the cup 
from the laity, the Romish definition of the Real Presence, 
as I understand it, the enforced celibacy of the clergy, or 
the conduct of services in a tongue not understood by the 
people. 

"But in one thing the public worship of the Church of 
my friend Anglic often excels that of my own, that is in 
reverence. I believe with him that the presence of a living 
God in a building more or less dedicated to Him by the 
offering of services, or at least by the religious gatherings 



154 Other Sheep I Have 

of his followers, makes it holy, and not a suitable place for 
secular amusements. Even if I may not hold his views of 
what he calls the Sacrament of the Holy Sacrifice, in which 
we see but a memorial, I feel that the participant should 
maintain a reverent attitude. I would kneel where my 
fellows would stand. Some even refuse to leave their seats 
to approach a table, which if not God's altar is at least set 
in remembrance of Him, preferring, at their ease, to be 
served by Christ Himself through His representatives." 

"Is it the wish of Anglic to have further speech?" asked 
the Moderator. 

" Sire," replied Anglic, " I am grateful for your considera- 
tion. I wish to say, and most emphatically, that I do not 
consider this brother Conservative, though not of my 
belief, without the historic Church. He is a Christian, and 
if he does not consider himself a part of the historic Church, 
he at least came from it and is now separated not by his 
own act but by an inherited misfortune which is mine as 
well as his. In all essentials except Church government he 
is with us. Inwardly and spiritually his brethren constitute 
a Church of Christ. Outwardly they have history to back 
them. Above all things they stand for order in the ministry. 
We have historic episcopacy. They have what we call the 
historic presbyterate. Their clergy undoubtedly receive 
the grace for which they pray. We claim them as a part 
of a Catholic Church which must, if Catholic, be inclusive 
and not exclusive. Christ did not forbid in any wise even 
the work of those who went not with His disciples. But 
these brethren claim to be disciples of Christ. They act 
as if they were. They obey His commandments, love one 
another, pray without ceasing, forsake not the assembling 
of themselves together, show forth the fruits of the spirit, 
in fact do all that we do, and often do it better. 1 They 

1 It is a palpable fact, perfectly evident to all who are not so blinded 
with the bandage of sectarian prejudice that they cannot see such facts, 
that both the Sacerdotal Catholics and Republican Protestants are, 
everywhere, throughout Christendom, with equal success, living the 



England to the Rescue 155 

have been 'baptised into Christ,' and have 'put on Christ.' 
More still, they do things ecclesiastical in decency and in 
order. It cannot be denied that they have done a work for 
God and man which our branch of the Church with its 
advantages cannot well contemplate with any degree of 
self-complacency. They have established in all lands their 
mission stations, till the whole earth is encircled. They 
have scattered the Word of God among all nations, and 
poured out treasures untold in support of Christian insti- 
tutions whose influence in promoting the coming of the 
Kingdom of God is beyond compute. Upon them the 
blessing of the Lord seems to rest. Who, with more con- 
fidence, can point to results in vindication of their claims? 
When we survey those goodly companies and their gracious 
works how can we think that they are in any wise aliens from 
the Church of God? 

"Nevertheless, I stand for my Church because it is not 
only historic but because it is my firm belief that its govern- 
ment is centralised, particularly in its native home. And 
here it is not undemocratic, as charged, but stands for all 
that is best in forms of Church government called Presby- 
terian, Congregational, or Methodist. But we have not 
differentiated, made separate by a difference, as they have ; 
or integrated, or obligatorily made whole, as has Romanism. 
Here we have not so great centralisation in ecclesiastical 
headship as our Church has in its native land, but we have 
a democratic government as effective. We resemble our 
mother as a child, with differences, due somewhat to edu- 
cation and environment; as an American elm resembles 

Christ life and growing into the full stature of exemplary Christian 
manhood and womanhood. Since, then, both have the substance and 
bear the fruits of sacramental grace, why should they continue their 
hurtful disputings, as to whether or not the Christ life and growth which 
they respectively exhibit is to be explained as the result of an infusion 
of grace or the strengthening of grace? — From The Level Plan for 
Church Union, by William Montgomery Brown, Bishop of Arkansas. 
New York. Thomas Whittaker. 



156 Other Sheep I Have 

the English variety with variations in foliation and other 
characteristics. 

"Now as to my first claim that our Church is particularly 
well situated, on middle ground, to reach all sides in an 
effort for unity. We recognise the good in all, what we owe 
to Greek for the preservation of our faith, to Rome and the 
Roman Empire for our vitality, and to the Germanic people 
for the personal freedom of modern civilisation. We incul- 
cate respect for women, particularly in an honourable 
marriage state, we urge the preservation of the home, and 
our Saxon heritage, parliamentary representation, is embo- 
died in our constitution. 

"The Church of England in her relation to the state has 
kept before the minds of men the fact that the magistrate 
on the bench is, in his own sphere, just as divine as the 
priest at the altar; and that society is at its best estate 
when Church and state, whether dependent or not, recog- 
nise each other as necessary to a properly constituted 
social state. The family, the Church, and the state — 
these are the three fundamental institutions on which the 
well-being of human society depends; and it is the glory of 
the Church of England that she teaches her children to give 
to each the honour which rightly belongs to it as ordained 
by God. Bound to the past by an unbroken link of suc- 
cession from the Apostles, in sympathy with the present by 
her relation to the races to which the future destiny of 
the world is for the time being committed, indebted to the 
Greek Church for the formulating of the faith, and to the 
Latin for her gift of order and administration, the Church 
of England 1 may surely recognise in this ordering of Divine 

1 Thomas Richey in Presentation of the Anglican Church. 

If the Church of England has never by any act of her own recognised 
the name of Protestant it is because the maxim cujus regio est, tllius 
religio est, has ever been a cherished principle of her national life. Nearly 
six centuries ago the Church of England in her acts of Provisors and 
Praemunire (a.d. 1350-1393) resisted the claims of any foreign temporal 
or spiritual power to interfere with the affairs of her national life. Her 



England to the Rescue 157 

Providence a providential call to be the healer of the breach, 
in the midst of a divided and distracted Christendom." 



English Bible and her Book of Common Prayer bear witness that her 
children are not mere spectators at a religious drama. Nowhere in all 
the world is the priesthood such a moral power as it is in England 
to-day, due to trie sanctity of the domestic life of the clergy. — Ibid. 



THETA 
Of Such Stuff Were Martyrs Made 

A REMARKABLE peculiarity in the proceedings of this 
august assembly, but not noticeable to those engaged 
in it, was the unhuman methods. There were no formal 
sessions terminating at fixed intervals, no necessary periods 
for refreshment or rest. The proceedings were uninter- 
rupted. Differences of night and day were of no account. 
Fatigue was not considered. The immense throng sat im- 
movable, and as opportunities to hear new witnesses 
occurred, many were anxious to take advantage of them. 
The members of the Commission appeared to be totally 
indifferent as to time, as if their familiarity were more 
with a system in which a thousand years were as one day 
and one day as a thousand years. 

As Anglic terminated his testimony, a new witness at 
once asked to be heard. 

"I am brother to him called Conservative, who has 
testified, yet agree not with him in all things. My name is 
Presbus." 

The speaker was an elderly man of evident strength of 
character, of appearance which might be called rugged, 
whose evident intelligence, learning, and singleness of 
purpose gained for him instant respect. 

The Moderator asked if he had been one of the original 
petitioners whose prayers had been the primary cause of 
the hearing. 

"At your request, Mr. Moderator " 

158 



Of Such Stuff Were Martyrs Made 159 

The witness was interrupted by several, including Anglic, 
Romanus, and Conservative, who asked that the witness 
should show more respect to the presiding officer, the special 
representative of Deity, and address him by some title not 
so expressive of equality with the speaker. 

Before the Moderator could speak, Charity pleaded for 
the witness, excusing him on the ground that perhaps in his 
opinion such marks of respect should be reserved for God- 
head Itself. His apparent discourtesy might not be inten- 
tional. 

"Let the witness proceed," ruled the Moderator. "It 
is the intention, not the words, that our Master judges. 
While the Divine Majesty is here represented in our person, 
we claim not divinity ourselves. We are justified by the 
teachings of Him who humbled Himself to become man 
for men." 

"Then, Moderator, with thanks for overlooking what 
might seem boorishness on my part, which I assure you 
was not so intended, I would say that we, myself and those 
with me, were not actively identified with the immediate 
appeal which brought you and yours among us. One of 
us, however, claims to have been the originator of a demand 
for unity which has now taken more complete form. A 
half century ago a member of one of our related bodies 1 
brought himself into disrepute by urging the unpopular 
idea of abolition of all sectarian lines between Protestants 
in America. But this was not the first effort of the kind 
in Christendom. Immediately following the divisions of 
the great Reformation and the split from Rome on the 
part of Protestants, it was seen that the zeal of later re- 
formers in many things went too far. The right of individ- 
ual judgment uncurbed by authority even then produced 
such variety of belief, with divisions and subdivisions, that 
virtually orthodoxy was only each one's own opinion, while 
heterodoxy or heresy stood for the belief of every one else. 

1 Rev. Wm. McCune of the United Presbyterian Church, in 1867. 



160 Other Sheep I Have 

The one man who held for moderation in the midst of tur- 
moil 1 was not strong enough to still it. One of his followers 2 
laid down the first basis for Christian unity, but his teach- 
ings were unpopular. Then a member of a moderate 
theological school in Germany 3 first voiced the sentiment 
of a predecessor 4 which was later put into English 5 and its 
form was: in necessary things, unity; in things indifferent, 
liberty ; in all, charity. 6 These men have had many followers 
to the present time." 

"And are you now interested in this unity?" asked the 
Moderator. 

"I might reply in the negative in so far as the union of 
all Christendom is concerned. In fact I might be said to 
oppose it, though we can see the numerous disadvantages 
of disunion. But some of my faith, Conservative may be one 
of them, think differently. Our Church organisation with 
others has been made the recipient of a query 7 from the 

1 Melancthon. 2 George Calixtus, 1 614-1656. 

3 Conradus Bergius, Frankfort-on-Oder. 

4 Rupertus Meldinus, 1627. s By Richard Baxter. 

6 Irenic Movements since the Reformation, John F. Hurst. 

7 In pursuance of the action taken in 1853 f° r the healing of the di- 
visions of Christians in our own land, and in 1880 for the protection and 
encouragement of those who had withdrawn from the Roman obedience, 
we here assembled in Council, assembled as Bishops of the Church of 
God, do hereby solemnly declare to all whom it may concern, and espe- 
cially to our fellow Christians of the different communions in this land, 
who, in their several spheres, have contended for the religion of 
Christ: 

(1) Our earnest desire that the Saviour's Prayer "that we all may 
be one" may, in its deepest and truest sense, be speedily fulfilled. 

(2) That we believe that all who have been duly baptised with Water 
in the name of the Father, and of the Son, and of the Holy Ghost, are 
members of the Holy Catholic Church. 

(3) That in things of human choice, relating to modes of worship 
and discipline, or to traditional customs, this Church is ready, in the 
spirit of love and humility, to forego all preferences of their own. 

(4) That this Church does not seek to absorb other Communions, 
but rather, co-operating with them on the basis of a common Faith and 
Order to discountenance schism, to heal the wounds of the Body of 



Of Such Stuff Were Martyrs Made 161 

friends of Anglic asking if we could agree to a certain basis 
for unity, offered without any plan by which it might be 
carried out, to which we have been compelled to reply 
negatively because we were unable to agree as to the status 
of our clergy." 

"Then you rejected this proposal through pride on a 
question of precedence," remarked the Moderator. 

11 Not so. It was a question of principle. The inquiry was 
received with great satisfaction as the first utterance of 
the Church from which it came which officially recognised 
that the great body which I represent exists here as a dis- 

Christ, and to promote the charity which is the chief of Christian graces 
and the visible manifestation of Christ to the world. 

But, furthermore, we do hereby affirm that the Christian unity now 
so earnestly desired by the Memorialists [i.e., those who had memoria- 
lised the General Convention on the subject of Christian unity] can 
be restored only by the return of all Christian Communions to the 
principles of Unity exemplified by the undivided Catholic Church 
during the first ages of its existence; which principles we believe to be 
the substantial deposit of Christian faith and order committed by 
Christ and His Apostles to the Church unto the end of the world, and 
therefore incapable of compromise or surrender by those who have been 
ordained to be its stewards and trustees for the common and equal 
benefit of all men. 

As inherent parts of this sacred deposit, and therefore as essential 
to the restoration of unity among divided branches of Christendom, 
we count the following, to wit: — 

(I.) The Holy Scriptures of the Old and New Testaments as the 
revealed Word of God. 

(II.) The Nicene Creed as the sufficient statement of the Christian 
Faith. 

(III.) The two Sacraments — Baptism and the Supper of the Lord — 
ministered with unfailing use of Christ's words of institution, and of 
the elements ordained by Him. 

(IV.) The Historic Episcopate, locally adapted in the methods of its 
administration to the varying needs of the nations and peoples called 
of God into the unity of His Church. — Adopted by the House of Bishops 
of the Protestant Episcopal Church, in the United States, Oct. 20, 1886, 
and reaffirmed with slight modifications in 1888 by the Lambeth Confer- 
ence representing the Church of England and her daughters throughout 
the world. 



162 Other Sheep I Have 

tinctive branch of the Christian Church. But we have 
been putting theories of unity into practice so far as we 
ourselves are concerned, by healing notable breaches in 
our own midst which were great hindrances in Christian 
work." 

"If, as you say, you are not particularly interested in 
this question, or indeed hardly approve of it, how is it 
that you wish to be heard at all in this inquiry? " 

"Solely because one of us, Conservative, has been heard, 
and I did not wish his testimony to go unchallenged as the 
opinion of all of his fellows, of whom he is not entirely 
representative.' ' 

"And is this Church, to which both you and Conservative 
belong, also what you term an ancient church, that is to 
say, has it existed continuously since the Master came upon 
earth?" 

"We trace our descent as Christians through the older 
Church of Rome from which we separated through protest 
against corruption. As a separate body we may be called 
modern, dating from this reforming era." 

"What is your opinion regarding this Church of Rome 
as it is to-day?" 

"In my personal opinion it is now hardly a Christian 
Church, being too much sunk in superstition and error, 
though in its early ages it was. My brother, Conservative, 
thinks differently." 

"Then you think not alike even in your own member- 
ship? If you allow this latitude among yourselves cannot 
you extend it so far as to respect differences with those 
outside?" 

"It is not my wish that we should have this freedom. 
Had I my way we should all believe alike and think alike 
and speak alike, or those who differ should go out from us." 

" Then you follow Rome in that. By some this has been 
called intolerance." 

Greatheart here spoke, to the manifest relief of both 
Peace and Charity: 



Of Such Stuff Were Martyrs Made 163 

"0 Sire, believe him not. His honesty makes him de- 
sirous to claim no more than that to which he is entitled. 
He appears more intolerant than he really is. He is the 
best of men, and the most learned. My friend Anglic will 
testify that next to his own people with no one would he 
feel more at home than with this very Presbus. Both come 
from common racial stock and are as brothers. With both 
law is respected and both prefer decency and order. The 
very peculiarities of Presbus, due to sensitiveness of con- 
science, command respect. From him Anglic has largely 
borrowed his forms of Church government in America 
and in return Presbus is now largely borrowing from Anglic 
forms of worship which are found more beautiful and satis- 
fying than those which for a time were typical of Presbus. 
Those were pure and simple formalism but form only with- 
out adornment." 

"But, Moderator," said Presbus, "let it be remembered 
that the adoption of such more elaborate forms by my 
brethren is not with my consent but against what I think 
is right. To adopt them is in effect to say that we know 
better than our fathers who rejected them." 

"Do not believe a word of it, Sire," said Greatheart, 
"the brother honestly deludes himself into the belief that 
he does not love his own Church sufficiently to accept it in 
whatever form its duly constituted authorities may see 
proper to mould it." 

Again Objector arose: 

"I hope, Sire, you will not be again deceived by the 
plausible kindliness of this professional sayer of pleasant 
things, Greatheart. He means well but he is weak in 
argument." 

To this the Moderator replied : 

"We may be deceived, Objector, but it may not matter. 
You may recall that He whom we serve tries the hearts 
of men and knows all things." 

"At all events," continued Objector, "as to this man 
Presbus, he is the most narrow-minded religious man on 



164 Other Sheep I Have 

the face of the earth. One of his narrow inherited beliefs 
is, that the merciful God has foreordained from all eternity 
that certain men are born to be saved and others to be 
eternally lost, no matter what they in their lifetime may 
do to avert such a catastrophe. This is unhuman. It is 
not Godlike. Allow me to cite a concrete example of its 
results. This belief had so permeated the mind of an igno- 
rant servant girl of my acquaintance, with the conviction 
that she was doomed to be eternally damned, that she 
daily practised the inhaling of fumes from burning sulphur 
in order to accustom herself to her expected hereafter. 
What kind of a belief is that for reasoning beings? " 

"I pray you, Sire, that you will ask Conservative, the 
brother of Presbus, if he has such belief," said Greatheart. 

Conservative, however, could not be found at the moment. 

"Then, I would beg you, Sire, to ask Presbus to tell you 
the history of his Church. It has had an honourable past." 

"That would be impossible in these limits, Moderator," 
said Presbus, "nor would it be desirable, nor yet of value. 
What we are, as you have ruled, is important. That I can 
tell you, touching as lightly as possible on the past." 

"Do so." 

"Our family in America, called Presbyterians, holds 
a place of great importance in the religious life of the na- 
tion. It has weight beyond its numerical strength through 
the services it has rendered to theological science, the 
interest it has maintained in Christian doctrine, the high 
standard of intelligence it has set up both for its ministry 
and its people, its capacity to develop strength of character, 
its superior family discipline, and its conservative influence 
upon the national life. In Church organisation it is the 
pioneer in the creation of that synodical type of govern- 
ment which now constitutes the actual policy of nearly 
all American churches, even those which hold to the theory 
of congregational independency on the one side, or of 
diocesan episcopacy on the other. 

" Presbyterianism knows of no higher work and it recog- 



Of Such Stuff Were Martyrs Made 165 

nises no higher calling than that of the pastor of the Christ- 
ian congregation, in whom it sees the bishop of the first 
churches. Yet it also recognises a Church whose extent 
transcends the Christian congregation, and takes shape 
in provincial, national, and ecumenical synods, councils, 
or assemblies, vested with authority to speak for the larger 
unities they represent. 

"Our reformers were obliged, in effecting the emancipa- 
tion of the Protestant nations from the usurped authority 
of the Bishop of Rome, to make radical changes in the 
system they found in existence. They, however, started 
from elements of doctrine, worship, and organisation they 
found already at hand, and which they found in harmony 
with their reading of the New Testament. To these they 
gave a new weight, setting them in a new perspective, but 
claiming to be reformers, and not revolutionists. The 
Presbyterian reformers in the British Islands did their 
work more thoroughly and with less regard to historic 
tradition than some of the others. They took as the official 
unit the pastorate exercised by the parish priest of the Latin 
Church, whom they accepted as bishop in the apostolic 
sense, and as amply empowered to transmit his own office 
by ordination. 

"But polity was by no means the most noteworthy 
characteristic of our Church. It has always put theological 
doctrine in its foreground. It has laid a stress upon doc- 
trinal soundness as an element of wholesome Church life. 
Its weaker side has perhaps been an over-confidence in the 
adequacy of human logic to bring the truth of the Script- 
ures into a systematic form, and to present it in a coherent 
sequence which the Bible does not seek to furnish. 

"In its forms of worship this reformed Church was for- 
merly liturgic, yet with a striving after simplicity and an 
indifference to the older liturgic traditions. But the most 
characteristic element in the life of the Church, and that 
by which it influenced history the most profoundly, was 
neither its polity, nor its type of doctrine, nor its forms of 



166 Other Sheep I Have 

worship, but its ethical and social discipline. In certain 
countries, notably Scotland, the continuous pressure of 
session and presbytery, synod and assembly, was exerted 
for the extirpation of vice, and the elevation of social life." x 

"If you will permit me," the speaker was Romanus, "I 
can add my testimony to that of my friend Greatheart, 
in opposition to the remarks of Objector, and in favour of 
this Presbus, to whom I am more friendly than he is towards 
me. I can testify as to the intellectual and moral worth of 
these Presbyterians, their philanthropy and zeal for God, 
and the value of many most excellent works which they 
have written in defence of the Divine revelation. Great 
numbers of them have surely been and are in the spiritual 
communion of the Catholic Church. We desire that the 
schism which has separated them from our visible com- 
munion may be healed, not only for their spiritual good, 
but also that our Church may be strengthened by the 
accession of that intellectual and religious vigour which such 
a mass of baptised Christians contains in itself." 2 

"As you bear such an amiable character," said the Mod- 
erator, addressing the waiting witness, Presbus, "you may 
tell us and our fellow-inquisitors what of your belief and 
practice you would be willing to give up for the sake of this 
desired unity." 

"Nothing, so help me Almighty God," was the reply. 

"Believe him not," said Greatheart. "He would give 
up everything if he thought it his duty." 

Charity showed his evident pleasure at the quickly 
spoken words of Greatheart, which at once turned the 
startling reply of Presbus into one of harmless pleasantry. 
Addressing the Moderator, Charity said: 

"This man Greatheart and we are surely friends. There 
is much in common." 

"And if like unto you, our dear Charity," returned the 

1 From a History of The Presbyterian Churches in the United States, 
by Robert Ellis Thompson. New York. Charles Scribner 's Sons. 
3 The Catholic World (Roman), New York. 



Of Such Stuff Were Martyrs Made 167 

Moderator, "he is to that extent not at variance with the 
Master whom we serve and whose will is ours. But, friend 
Presbus, tell us more particularly why it was that you 
rejected that well-meant offer for unity of which you spoke." 

"We rejected it, as we did one sent previously by the 
head of the Church of Rome, whose kindly sentiments we 
appreciated, but whose propositions we also respectfully de- 
clined, because we could not accept it without repudiating all 
which has made us a church and a church of which no one 
may be ashamed. This offer of Anglic involved what he 
considers four essentials to Christian unity : the Holy Scrip- 
tures, Catholic creeds, two sacraments, and an Historic 
Episcopate. The first three present no difficulties to us. 
The fourth involves an assumption in favour of diocesan 
episcopacy, to which we cannot assent without shutting 
our eyes to the facts of Church history." 

"Sire," asked Anglic, "might it please you to now con- 
sider, especially and separately, the subject which this 
reply brings up, this Historic Episcopate, calling all who 
may wish to testify for it or against it? It is a subject of 
great importance, and one which has been greatly discussed. 
At the present time it is the one great stumbling-block in 
the way of a greater Christian fellowship between ourselves 
and many other worthy Christians." 

" Be it so then," replied the Moderator. " Let it be done 
at once." 



IOTA 
In Line with Christ's Messengers 

" A S it is in accordance with your request, Anglic, that 

f\ we consider this matter," said the Moderator, "it 
is our wish that you now more particularly describe this 
stumbling-block which you call by the name 'Historic 
Episcopate,' and tell us what is its importance. If it 
is a stumbling-block why insist upon it?" 

Said Anglic: 

" In this connection, for the purpose of expediting unity, 
we designate by the name 'Historic Episcopate' what we 
and the other historic churches know as the Apostolic 
Succession > for the reason that in putting forth its claims 
as a ground for unity we dwell, not on the priceless heritage 
itself, which links us by an unbroken line with the one holy 
and apostolic Church of the past and marks us and others 
who retain it as a portion of the Catholic Church, but on 
the fact that it now exists, an established historic reality, 
and that it is a most suitable basis for unity. It must retain 
our allegiance, for one reason, because it is required by the 
great majority of all Christians. By discarding it we would 
be in danger of losing all hope of a closer union with a larger 
number, in the possible vain hope of greater fellowship with 
a smaller. It is a condition of the Church which in some 
form has always existed since the Church began. Those 
who have discarded it have done unnecessary violence to 
the integrity of the Church. 

"The term Apostolic Succession in the Roman Church 
168 



In Line with Christ's Messengers 169 

means an unbroken line of bishops from the chief Apostle 
Peter. The Anglican Church claims a line of regular Episco- 
pal ordination, from and past the pre- Reformation Church, 
back to the Apostles. With the authenticity of this line 
of bishops is connected the authenticity of the ministry 
ordained by them. It involves the question whether those 
not so ordained constitute an authorised ministry." 

"That 's my idea," interrupted Militant. "Lawful com- 
missions. Centralised authority. Permanency. Then we 
can fight." 

" The pity is that we have to fight," remarked Representa- 
tive, the witness who first stated the case and drew atten- 
tion to the hindrances involved in the present conditions. 
"Undoubtedly our military friend means fighting against 
the world, the flesh, and the devil. The trouble is that these 
divisions make us do most of the fighting among ourselves. 
The noisy assertion of the rival claims of these differing 
sections of the Christian Church, these one hundred and 
forty competitive voices, remind me of the shouting of so 
many cabmen in the highway, each willing and anxious 
to carry us to Heaven." 1 

"And Friend," observed Presbus, "you must remember 
that any one of the cabs can take you there, whichever one 
seems to you most suitable, or the one which happens to 
have a driver who gets hold of you first, though I must say 
there is one build I prefer." 

A slight pause followed this diversion, then Anglic resumed: 

"Limiting ourselves to the historical phase of the ques- 
tion, our contentions are disputed only so far as the first 
century of the Christian Church is concerned. From that 
time until some three hundred years ago, or for a space of 
some fourteen centuries, Episcopacy was the only form of 
Church government, and it existed in undisputed continuous 
lines up to the Reformation period. From that time we 
have our own proofs of continuity. 

1 W. R. Huntington. 



170 Other Sheep I Have 

"As to why we consider the Historic Episcopate essen- 
tial to Church unity, I would say : 

"First because it is evident that if all Christians are to be 
joined together in one body there can be but one form of 
Church government. It can hardly be imagined that a 
new form should be invented. If one of the present forms 
be chosen should it not be one which obtained universally 
for at least fourteen centuries and which is now received 
by nine-tenths of those professing Christianity rather than 
one which has been in vogue only for a hundred years or 
at most three hundred years among a small section of the 
remaining tenth of Christians? 

"Secondly. Because with the vast majority of those 
holding to the Episcopate it is a matter of conscience. 
With them it makes all the difference between a Divine and 
a human institution. They cannot believe that it should 
have been so universally received, and lasted so long, if it 
had not been due to Divine Providence. 

"Thirdly. The Protestant denominations generally do 
not consider the matter of Church government as of Divine 
ordainment. If it is therefore a matter of conscience with 
some and not with others, should not those to whom it 
is not such, yield to those to whom it is? 

"Fourthly. The Episcopate was not the original cause 
of separation. Many of the original reformers regretted 
its loss, and looked upon other forms merely as temporary 
expedients to be adopted until it could be recovered. Or 
where there was a protest against Episcopacy it was against 
an autocratic, tyrannical, worldly prelacy. 

" Fifthly. Episcopacy is in its nature inclusive and com- 
plementary of other forms. Presbyterianism includes Con- 
gregationalism but excludes Episcopacy ; Congregationalism 
excludes both Presbyterianism and Episcopacy; but Epis- 
copacy includes all three. 

"Sixthly. It has proved itself effective and gives that 
executive which the others lack, while it includes all their 
advantages, since it is perfectly possible to combine with it 



In Line with Christ's Messengers 171 

large independence in the congregations and co-ordinate 
authority in the Presbyterate. 

"Seventhly. Its acceptance is essential to any hope of 
eventual union with the Roman and Greek churches, to 
the preservation of continuity with the past, and to the 
maintenance of unity in the future. For as all the divisions 
of Christians have been due to the belief that the matter of 
Church government was indifferent, and that any man, or 
number of men, could form a new Church, so unity, if once 
accomplished, could only be maintained by agreement to 
accept this principle, that none should take upon himself 
to exercise office in the Church unless he had received au- 
thority to do so from those upon whom that authority had 
been previously conferred." 1 

Said Objector: 

"It were better to have the living Spirit of Christ in 
their hearts and the burning eloquence of the Holy Spirit 
on their lips, than for the clergy to rely on historic succession 
and ancient creeds as marks of a living witness of the truth. 
My brother Anglic relies on the succession only and, as he 
has stated, he holds to Episcopacy in the hope of a union with 
the two larger bodies of ancient Christians, who both reject 
his claims. By so doing he separates himself from all." 

"What is the opinion of your Church," asked the Mod- 
erator of Romanus, "as to the claims of your friend Anglic?" 

"His bishops and clergy are not in the true line. They 
have been officially condemned by our head." _ 

"Which is Christ?" asked the Moderator. 

"Our head is the Vicar of Christ." 

"Sire," said Objector, "I believe in fair play, I object 
when necessary, without regard to whom I criticise. I 
dislike the claims of Anglic for his succession. No less do 
I dislike this statement of Romanus. His reiterated asser- 
tion that he represents the only true Church, and the 
Church which has the only one true representative of 

1 From Papers of the Church Unity Society \ 1896. 



172 Other Sheep I Have 

Christ on earth, is tiresome. The Church of Romanus is 
a schismatic church and the mother of schisms. It is 
responsible for the formation and present continuance of 
the great Protestant schism. And neither that Church nor 
the Eastern Church should cast a stone on the present 
divisions of Protestantism, for it was several centuries 
before the great protest that the undivided Catholic Church 
split at the Great Schism into the Eastern and Western 
churches, nominally on the dogma of the procession of the 
Holy Spirit, but really on the question of the primacy of 
the Bishop of Rome. This division lasts to the present 
day and is as far from being healed as ever. 1 Both Greek 

1 The full text of the reply made by Anthimus VII. of Constantinople 
and his suffragans to the encyclical on unity of Leo XIII. of Rome 
contains nothing particularly new, but it is nevertheless interesting 
and instructive reading. Constantinople seems as anxious as Rome for 
unity among the Christian churches. But the Greek bishops stoutly 
oppose the terms upon which Rome, whose bishops, they say, "the 
evil one has inflated with thoughts of accessive arrogance," proposes to 
the Christian world. Anthimus VII. and his suffragans charge Leo 
XIII. and his communion with heresy, systematic persecution in the 
past, and treacherous intrusion in the present. The papacy is a system 
of "anti-evangelical and utterly lawless innovations." Its position is 
an unhistorical one. Union of the Eastern Greek and Western Latin 
churches is under such circumstances out of the question. In their 
opposition to Rome, Canterbury and Constantinople are as one. May 
we look forward to the time when the union of the Greek and Anglo- 
Saxon churches shall be reckoned, as Abbe Portal, no mean Roman 
authority, is already inclined to reckon it, among the things that are not 
only practicable, but sure eventually to come about. — The Churchman. 

Since 1053 there has been no communion between the Roman and 
the so-called Greek churches. Here, then, is a large body, holding 
strenuously to Catholic doctrine and discipline, but rejecting entirely 
the claims of the Pope, and declaring itself, and not the Roman body, 
orthodox. And this body, too, cannot yield its theory of independence 
without reflecting upon every point in its career since the separation. 
The position of the Anglican Church is not unlike that of the Greek. 
They were enabled to defy the authority of Rome without falling under 
the authority of Geneva. In this way the English Church and its later 
offshoots have preserved Catholic doctrine and discipline, though 
separated from Rome and from Constantinople both, in spite of many 



In Line with Christ's Messengers 173 

and Latin share in the sin and guilt of schism, and both 
should also share in a common repentance." 1 

"I beg, Sire," said Anglic, "to call your attention to the 
fact that this not only reopens the question of the primacy 
of the Bishop of Rome but that my brother Objector speaks 
as if he too thought that the churches of Rome and the East 
were the only two churches in existence in the ninth century 
when they separated. He forgets, as I have shown, that 
there was another, the Church of my ancestors, inherently 
an independent Early Church, whose birthrights were for a 
time illegally taken away by corrupt rulers against the pro- 
tests of those to whom they rightfully belonged and which 
were afterwards regained by repudiating the usurpers. 2 

" In reply to Romanus I would instance history, as it was 
solely on historical grounds that, for many years, his Church 
has criticised the validity of our succession and clerical 
orders, though now, that our proofs are more generally 
acknowledged, other reasons are given. Rome sees the 
necessity for discrediting our line, for if ours is authentic 
why retain as she does a hierarchy of her own in England? 
Our line came not only through our own sources but also 
through those whom she has always recognised. In a 
critical time, in the perils of the unsettled times of the 
English Reformation, our line was providentially continued 
through but one channel, 3 through which all later English 
orders were secured. The validity of the four bishops who 

almost successful attempts to Protestantise, or at least de-Catholicise 
every one of them. The Anglican assertion, is, therefore, that it is more 
truly catholic and apostolic than is Rome herself, and that the orders 
of its clergy have been regularly derived from the same apostolic source 
as Rome 's own orders. This, too, is a position which is perfectly logical, 
granting the point of view, and which it would be impossible for English 
and American churchmen to abandon without depriving their Church 
of any standing ground whatever. — Providence Journal. 

1 Philip Schaff . 

2 See Appendix V. "The Organic Continuity of the Church of 
England." 

3 Archbishop Parker. 



174 Other Sheep I Have 

joined in the consecration of the bishop who was the con- 
necting link is questioned. Three were challenged on the 
ground that they were but bishops of the English rite. 
So far as they are concerned the older historical criticism 
is abandoned and the claim is made that the English 
rite is defective. In regard to the fourth bishop 1 Rome 
says that he had never been consecrated, though history 
says that she fully recognised him as a bishop. 2 

"The importance of the qualifications of this Roman 
bishop is apparent. If only one consecrating bishop is 
legal, the succession is legal. Therefore the historic 
regularity of this one bishop is strongly questioned. In 
the effort to disqualify him our opponents have 
even invented a ridiculous fable which denied that 
this bishop had any consecration whatever, except in 
mockery. 3 

"As for the contention which affects the other three bish- 
ops, that the English rite of consecration was defective, it 
was claimed that it was so on the ground that there was 
insufficiency of the matter of the sacrament. 4 Again it 
was assailed on the plea that the form of words in con- 
secration by English rite was insufficient. Now, under a 
later affirmation of the Roman head all of these pleas are 
abandoned as incapable of proof. The historical fable, 
the defective matter, and the insufficient form of words, 
are alike set aside, and a new defect is given as the only 
ground for the refusal to recognise the validity of our line, 

1 Barlow, consecrated under Henry VIII. by Latin bishops and by 
the Latin rite. 

2 He had been bishop of three different sees, had publicly sat as such 
in convocation and the House of Lords, and had assisted in at least 
two consecrations under Henry VIII. His Episcopal character as a 
Bishop of the Roman rite was undisputed even in the reign of Queen 
Mary. 

3 See Appendix VI. "Nag's Head Fable." 

4 The use of both the laying on of hands, and the delivery of the paten 
with bread and the chalice with wine as required by the Roman 
rite. 



In Line with Christ's Messengers 175 

in that there was defective intention on the part of those 
who administered the rite." 1 

"We see," said the Moderator, "that this discussion is 
endless. Enough for the present, Anglic. What is your 
opinion, Presbus, as to this historic succession of Anglic?" 

" That it does not exist, Moderator, in the sense by which 
he claims superiority for his clergy over ours. We have 
as clear and unbroken a line of succession as he has, in fact 
more authentic and less questioned; and we are if anything 
more careful of its authentic continuity, but we call our 
hierarchy by a different name." 2 

"What is your opinion, Luthrem?" 

1 The English Ordination services have long been the object of hostile 
criticism, but it is unnecessary to enlarge upon this, for it is no longer 
seriously disputed that the forms contained in them are adequate in 
themselves. It is still, however, maintained that the Ordination of 
Priests shows a defective intention, inasmuch as it does not expressly 
confer the " sacerdotium " or power of offering sacrifice. To this it may 
be replied, first, that the old Roman rite and other ancient rites do not 
mention sacrifice at all ; secondly, that Ordination is to an office and not 
to any particular function of that office, and that it is not necessary to 
specify every function; thirdly, that in giving power to minister the 
sacraments, the Church necessarily gives power to offer sacrifice; and 
fourthly, that even if the English Church took a wrong view of the 
functions of the ministry, this would not invalidate her orders if con- 
ferred by qualified persons with an adequate rite. — From A History of 
the Book of Common Prayer, by J. H. Maude. New York. Edwin 
S. Gorham. 

2 Leonard Woolsey Bacon, a Congregational clergyman, in A History 
of American Christianity , New York, Charles Scribner's Sons, thus 
reports the substance of a sermon delivered by Bishop Hobart, of New 
York, at the Consecration of Bishop Onderdonk in 1827: 

The Church (meaning his own fragment of the Church) was the 
one channel of saving grace; the vehicles of that grace, the sacraments* 
valid only when ministered by a priesthood with the right pedigree of 
ordination; submission to the constituted authority of the Church 
absolutely unlimited, except by clear Divine requirements; abstinence 
from prayer-meetings; firm opposition to revivals of religion; refusal of 
all co-operation with Christians outside of his own sect in endeavours 
for the general advancement of religion — such were some of the prin- 
ciples and duties inculcated by this bishop as of binding force. 



176 Other Sheep I Have 



"We have no objection to his line or one like it; in fact 
in some countries we ourselves still retain one which we 
think will some day be universally recognised as such, but 
surely by Anglic. Luther, the master reformer of the 
Church of Rome and the founder of our branch of the 
Church, wished to retain such a line. He deeply lamented 
his inability to retain it, and the evils which he foresaw 
might result from the precedent which he established in 
founding a church without a bishop of the succession. 
However the Episcopate may have originated, all the re- 
formers of the European continent, Melancthon, Zwingli, 
or Calvin were anxious to preserve it. They congratulated 
the reformed Church of England on having secured the 
Apostolic Episcopate and regretted that none of their 
bishops would join the movement. They admitted the 
evils of a church without Episcopal supervision, but owing 
to the deep-seated corruption of the Church of Rome, from 
which there must be escape, they concluded that neces- 
sity justified their course. That the order was not re- 
founded later from authentic sources elsewhere, which could 
have been controlled, was due to political necessity. Princes 
were jealous of the power of the older bishops, and indeed 
the old line was objectionable, and not only on account 
of the misuse of power. Luther, and his co-labourers, had 
a mighty task in undertaking the cleansing of the mediaeval 
Church. 

"We, with others, believe in the Apostolic Succession, 
which is in fact but another name for Christian unity and 
which is simply an expression of the doctrine that the 
Church is Divine. We all link ourselves historically in some 
way with the past by some form of succession or ecclesias- 
tical descent. Most of us require that our ministry shall 
be ordained, particularly by the laying on of hands as in 
apostolic times, and by some one already in an authentic 
line. My friend Presbus does this and he has, as he claims, 
a strict line of succession. 

"There is another brother here, not yet heard, Method, 



In Line with Christ's Messengers 177 

whose Church maintains a complete line of bishops, more 
complete than with us. We are so governed only in a few 
smaller countries. His whole American Church is under 
Episcopal supervision. In his Church ordination is always 
at the bishop's hands. There are three orders in his ministry 
and there is a separate ordination for each. His line is not 
recognised by Anglic, because, by his own confession, there 
is a break in it, due to the intolerance of those from whom 
he came. The founder of his Church saw the need of 
Episcopal superintendence and forced himself to exercise 
Episcopal powers in ordering his missions. That break 
is easily remedied. All that is necessary is the desire on 
both sides. 

" I may say for at least some of my brethren, for I regret 
to say that we are not a unit, that though we here hold to 
a succession through non-Episcopal lines, we may be willing 
to recover a more especial order of bishops from our own 
sources elsewhere." 

"Who is this Method?" asked the Moderator. "We 
would that he be called." 

A man stepped forward whose appearance gave the 
impression that though at ease with lowly people he was 
in no wise abashed in any presence. There was a sociability 
in his manner and a genuineness in his plain words which 
invited confidence. 

"lam the man," were his first words of self -introduction. 
"What do you wish me to say? " 

"Is what has been said of you by Luthrem true?" 

"Undoubtedly." 

"To whose intolerance do you owe your origin?" 

Anglic here spoke : 

"To ours, Sire, and we speak it with sorrow. If our 
ancestors, in an age when the Church was sleeping and 
indifferent, had had but a few words of brotherly kindness 
for those in her own midst who, for her own good, wished 
to waken her and show her her duty, this unnecessary 
schism would have been avoided. And what a great Church 



178 Other Sheep I Have 

ours would be could we again be united. The correctness 
of purpose which has always characterised these people 
would be a great gain to us. What a loss we suffered when 
we allowed them to separate themselves from us. It was 
against the wishes of their earnest leader that they did so. 
He always remained with us. It was our fault, all 
ours.'* 

"And you wish to undo the evil?" 
' "Would to God, Sire, that we could, but the time is 
past when we could do so effectively." 

"Is it not your wish, Method, that you should again be 
as one with Anglic? " 

"In a limited way, and on general principles, yes, but 
I do not wish it more than I desire to be at peace with all 
Christians. When we were small in numbers and unim- 
portant it mattered. Now we can hold our own." 

"And do you not even wish to mend this break in your 
governing line of which Luthrem speaks?" 

"Of what matter is that? We are satisfied. We have 
now an honourable history behind us and we are doing the 
Lord's work effectually. Anglic says it matters to him, but 
to us it is of no moment." 

" Not even for the unity of a divided Church?" 

"As to unity, my Church has always held the simple and 
broad doctrine that all who acknowledge Jesus Christ as 
Lord and Saviour constitute the one body of which He is 
head. Existing conditions, however, are far from satis- 
factory. I use the words of our own bishops when I say 
that the divided and discordant state of Christendom 
awakens with us, as with other Christians, great solicitude. 
It indicates, as we believe, serious defects in Christian 
knowledge and character, and it interposes great obstacles 
to the progress of Christianity. At the base of these divi- 
sions doubtless lie the inevitable limitations of the human 
intellect. Men cannot think alike. There are honest dif- 
ferences of opinion. But there is also alienation where 
charity ought to abound. There are wrong judgments one 



In Line with Christ's Messengers 179 

of another. There is a great waste of men and money. 
There is dishonour to the Prince of Peace. 

"We do not think it possible to reach an organic union 
of Christians by assuming the non-church status of all 
Christian bodies which ignore or reject this Apostolic 
Succession. If that phrase is intended to designate only 
a form of Church government which has had wide extension 
through many centuries, it is unobjectionable. But if it 
is to cover a claim to an exclusive church status for churches 
which allege the unbroken descent of their bishops from 
the consecrating hands of the Apostles, then are we solemnly 
bound to deny and reject such claim and to disuse the 
misinterpreted phrase. And this by manifold consideration ; 
by the silence of the New Testament as to any such identi- 
fying mark of a Christian Church; by the genius itself of 
Christianity, which evermore subordinates letter and form 
to spirit, and endless genealogies to charity; by the testi- 
mony of early ecclesiastical history as to the actual con- 
stitution of the primitive churches; by the dangers which 
inhere in a concession of exclusive sacramental power to the 
clergy, which dangers have their logical culmination in the 
enormous pretensions of the papacy and its arrogance 
towards all Protestant communions, even toward those 
which affect claims like its own; and by the failure of the 
churches which dignify themselves by these claims to tran- 
scend, not to say equal, other churches in their contributions 
to the upbuilding of the Kingdom of God." 1 

"Objector has already been heard on this subject," 
remarked the Moderator. 

"Not entirely, Sire. I think that Anglic, the representa- 
tive of the smallest body of Christians in this land has 
assurance to ask all others to walk into his parlor and be 
swallowed, as the fly. He wants to play whale and let us 
play Jonah. Not much. Does he think that the clergy of 
the land are going to agree to something which will stultify 

1 From Address of Methodist Bishops at Conference in Chicago, 1900. 



180 Other Sheep I Have 

themselves, and admit that their own ordination is illegal, 
at the dictation of this one small foreign body? Besides, 
his own people, small in numbers as they are, are not agreed 
among themselves, either as to the importance of this 
Historic Episcopate, or in what it consists. Let them first 
be united before saying what we should do. If the figment 
of this Historic Episcopate " 

"Take care, my brother," said Greatheart, who had 
noticed an uneasiness on the part of Charity. "For your 
own sake I hope the Moderator will allow me to remind 
you that Protest was silenced for words not more unseemly." 

"It is not seemly," said the Moderator, "to characterise 
as a ' figment ' any earnest belief of a fellow Christian. We 
hope the warning is sufficient." 

"If you will permit," said Anglic, "I would answer the 
brother. As to the comparison by size, the brother has 
reference to numbers only, without regard to importance. 
He also has a defect already mentioned. He cannot see 
beyond our own shores. In this twentieth century an 
overwhelming majority of Christendom approves of the 
Historic Episcopate. 1 

1 The Schaff-Herzog Encyclopedia gives 81 per cent, of entire Chris- 
tendom as Episcopal. For fifteen centuries the history of Christianity is 
the history of Episcopacy, and the history of Episcopacy is the history 
of Christianity. They are one and inseparable. Examine the nine- 
teenth century, and of 477,000,000 Christians in the world, nearly 
400,000,000 testify to the same facts brought out by the first fifteen 
centuries. Go to Whi taker's English Almanack (1894), and see what 
the Anglican bishops, who make the appeal for unity, represent. Reli- 
gious statistics of the English-speaking peoples of the world show: — 
Episcopalians 28,750,000 

Methodists of all descriptions 18,500,000 

Roman Catholics 15,300,000 

Presbyterians of all descriptions 12,000,000 

Baptists, of all descriptions 9,200,000 

Congregationalists 6,100,000 

Freethinkers of various kinds 5,000,000 

Unitarians of various kinds 2,500,000 

Minor Religious Sects 5,000,000 



In Line with Christ's Messengers 181 

"I might dwell upon its intrinsic worth as a system of 
government. It can be proved to have been the bulwark of 
defence for individual liberty through the ages as against 
tyranny on one side and anarchy on the other. But you 
are more interested to know if the facts of history justify 
the claim made in our appeal to Christendom for unity, 
which with the Scriptures, the creeds, and the sacraments 
include the Historic Episcopate as one of the essentials to 
such unity. Not presuming to speak from God's stand- 
point, but speaking from man's point of view, fact precedes 
theory, — precedes dogma. Man existed before any theory 
of his existence was formed. The Church of God of the 
old dispensation existed a thousand years before the Canon 
of the Old Testament was completed. And so the Incar- 
nation was a fact before there was any theory of the Incar- 
nation. The Crucifixion was a fact before there was any 
theory of the Crucifixion, and so, too, with the Resurrection. 
So the Christian Church with her ministry was a fact long 
before any theory existed as to the Church or her ministry. 
It existed many years before a line of the New Testament 
was written. It existed at least three hundred years before 
the Canon of the New Testament was completed. 

"All Christendom practically accepts the Early Church 
as a sufficient witness to establish the authenticity of the 
Scriptures and the validity of the two Sacraments as gen- 
Lutheran, German, or Dutch 2,500,000 
Of no particular religion 16,000,000 

This appeal comes therefore from the largest body of English-speaking 
Christians, ten millions larger than any other, to say nothing of those 
of other tongues in which the percentage in favour of Episcopacy is so 
much greater. Then remember that the Anglican Communion is a unit. 
The Methodists, the Presbyterians, the Baptists are divided into 
hundreds of subdivisions. These facts point to Episcopacy as a con- 
serving, constructing, unifying system, while non-Episcopacy seems to 
be disintegrating, disorganising, destructive. The Christian world has 
never been united except under the Historic Episcopate. The Reform- 
ation was not aimed at the Historic Episcopate but at that abuse of it 
which led to tyranny. — Silas McBee, in The Churchman, New York. 



1 82 Other Sheep I Have 

erally necessary to salvation, and differentiated from the 
many pious customs of early days, the creeds, the keeping of 
the first day instead of the seventh, and the practice of 
infant baptism. Why, then, discredit the witness as to 
the Historic Episcopate when the testimony as to the fact 
of Episcopal government is just as clear and rests upon as 
sure foundation as the testimony to any of the above facts. * 

"But I have generalised. I must more particularly 
answer, as I had intended, the remarks of Objector. 

"He says that we are not agreed among ourselves, either 
as to the importance of the Historic Episcopate or even 
as to what it is. We have undoubtedly diverse beliefs in 
our communion as to the doctrinal significance or Divine 
authority of the institution, but no scholar or critic has 
been able as yet to disprove the Episcopate as a historic 
fact, and it is as a historic fact only that we urge its claims 
in this connection. It is our glory that we allow these 
diverse opinions without casting out all who differ. We 
do not try to improve on the Creator who made men of 
diverse natures. But in practice, when after consultation 
and argument the Church speaks through its delegated 
authorities, these diverse beliefs give way to the teachings 
of the Church. Then those who cannot accept such teach- 
ings go out from us, and I trust we wish them God's welfare. 
They are still part of the Christian Church and not lost to 
the service of God. The brother has claimed that we are 
comparable to the whale of biblical imagery. We hope he 
will not so consider us. We do not presume to discriminate 
adversely against any of God's servants, whom our Church, 
at no time, directly or indirectly, has attempted to condemn. 
That is God's province." 

Objector again spoke: 

"I still insist that Anglic is the whale and he is not so 
accommodating as the biblical animal. He wants me and 
all others like me, to disappear entirely and permanently 

1 Silas McBee. 



In Line with Christ's Messengers 183 

in his organisation. How else can we interpret his acts? 
Here is a man, one of us, who has served God in his ministry 
for say twenty-five years. God has blessed his work. His 
ministry appears efficacious. Scores can testify that he has 
brought comfort to the afflicted, blessed the house of mourn- 
ing, pointed the dying to the Lamb of God, and led the 
burdened soul to its Saviour. The spirit of God has blessed 
his ministrations. Then doubts arise and he is persuaded 
by Anglic that his ministry is not authorised. He goes to 
Anglic who demands that he shall be again ordained by more 
orderly hands, and stultify himself by confessing before all 
men that he has been a rash and sacrilegious profaner, and 
that he has undertaken to do what he had no right to do. 
This is more than can be expected of human pride. And if 
he does not do as directed, Anglic says that he must on no 
account be allowed to instruct the portion of God's people 
contained in this exclusive Church." 

"May I say a word, Sire?" requested Militant, who had 
been a most attentive listener to this argument. "Why 
should he be allowed to instruct them? Why should a man 
who has been trained in the duties of an officer of one arm 
of the service, be allowed to instruct those who belong 
to another? If he wants to do so should he not first take 
the proper instructions and be properly authorised? That 
would be nothing against him as an officer in his former 
service. It would only show that he understood the regula- 
tions. Objector also in effect says that Anglic has a pride 
of his corps and wishes to keep up its traditions. Good for 
him. That is only for the good of the whole service. Even 
if Anglic were to say that all others were no account soldiers 
unless they belonged to his corps, what 's the odds? It 's a 
good corps, as far as it goes. It does not go far enough in 
my opinion. Romanus is in a better corps, — better in 
efficient discipline. There are but few officers in other 
commands, however, who care to exchange into it, but that 
is because they are afraid of the gibes of their fellows in 
their old commands." 



1 84 Other Sheep I Have 

"Peace, good Militant," said the Moderator, "we under- 
stand your opinions. From your point of view they are 
good, but all do not stand where you do." 

" Mr. Moderator, allow me to speak but one word more." 
The request came from Protest who had been silenced. 

"Kindly allow it," begged Greatheart and the request 
was seconded by Charity. 

The permission was given and Protest proceeded : 

"I, with thousands of Christians, which number includes 
the most learned and intelligent, believe that this so-called 
Historic Episcopate is utterly baseless. There is no Historic 
Episcopate. x Anglic's Church is governed by bishops and 
mine is not. This is the difference but what does it matter? 
This magnificent Church of Anglic, as he regards it, makes 
but a poor showing here. His Church is kept away from 
the mass of distinctly American people because it follows 
too closely a foreign model. And its preposterous claims 
also keep it separate. It is separated from us by its impu- 
dent impotence and by its impotent impudence. Need we 
wonder at its smallness? Its members should understand 
that the American Church consists of all the Christian 
churches in America. If Anglic wants other churches to 
unite with his, he must first of all abandon his nonsensical 
theory of Apostolic Succession." 

Protest here stopped as if conscious that he might have 
gone too far. 

During the progress of this lengthy discussion, and more 
and more as it progressed, it was noticeable that all the 
members of the Commission, including even the presiding 
officer, showed symptoms of weariness. The seeming impos- 
sibility of concord as shown by the divergent views, was 
more and more apparent until the climax was reached in 
the closing remarks of Protest. Those who had been uphold- 
ing the differing sides of the argument were sorely tried 
and at times an outbreak of unseemly human passion was 

1 Charles F. Deems. 



In Line with Christ's Messengers 185 

imminent. The danger was greater as the tension in- 
creased with the language of each succeeding witness. 

When Protest paused, the Moderator suspended the 
proceedings and deep silence ensued. Many were greatly 
troubled lest the all-important hearing should here end 
ignominiously without result. All eyes were upon the 
Moderator and his celestial assistants. At length a motion 
was made by one of them and it was feared that this was 
the signal for the withdrawal of those composing the august 
tribunal. 

It was at once apparent however that the movement was 
not made by the directing head but by angelic Peace. He 
stood majestically, then gently advanced to the vacant 
space in front of the presiding officer and faced the vast 
assemblage, unrebuked by his superior. There he paused 
but said not a word. Raising his hands and arms he still 
stood silent. Then his fellow, Charity, arose and stood 
beside him. Almost instantly the tension was relieved. 
The anxious looks gave place to genial smiles. Men again 
spoke one with the other. 

" It is the spirit of Peace that is among us. That is what 
we feel," said Greatheart. 

"The spirit of Peace," repeated Anglic. 

"The spirit of Peace," reiterated Method, grasping the 
hand of Anglic. 

"The spirit of Peace," echoed Luthrem. 

"The genuine spirit of Peace," said Presbus. "It is in 
our hearts and I am rejoiced. These Divine beings must 
think hardly of us, but how can they understand us mor- 
tals?" And the tension was finally dissipated when, as the 
smiles broadened, he added by way of apology, "Sire, we 
are as tricky as mules. You do not understand us. And 
the harder we fight the better friends we are afterwards. 
Give us plenty of rope and we hang ourselves and save 
other people the trouble." 



KAPPA 
By their Fruits ye shall Know them 

THE critical point safely passed, Greatheart felt encour- 
aged to speak and to request that the last witness, 
Method, be again heard, this time more particularly on his 
own behalf. The suggestion was opportune. Method's 
geniality was needed as a diversion. 

"Tell us of your Church, Method, "commanded the Mod- 
erator. "Is it one that you call ancient?" 

"It is not, my dear Sir — " Method stopped with a self- 
conscious, doubtful air. 

11 Proceed, Method, " said the Moderator. "It is not nec- 
essary to defend our dignity, but if it were, it would not be 
injured by familiarity from such as you, who are about the 
business of Him who sent us. Our Master, whom we repre- 
sent, while not wanting in dignity was lowly in nature, and 
respect was shown Him more by inward intention than in 
words." 

"Thank you, shall I say — Sire? The word is unusual 
to my daily habit. Not, however, that I object. Sire it 
shall be, for I note the eminent example of your colleagues. 

"My Church is not ancient, possibly some two centuries 
as an organised body, but it is truly American and, by ances- 
try, at ease with those of the English tongue. But in the 
hundred years just passed we have made wonderful pro- 
gress. Allow me, kind Sir, to use our usual terms in which 
I shall be understood. Without them, speaking as I am 
wont, man to man, my native tongue incommodes me." 
186 



By their Fruits ye shall Know them 187 

"As you will, Method." 

"Then, a century ago, good Sir, the Mississippi, one of 
our central rivers, was our western boundary, and less than 
four hundred thousand of our people, not including Indians, 
lived west of the Alleghanies, a not distant range of moun- 
tains. In all the land there was no power loom, no power 
press, no large manufactory of textiles, wood, or iron, no 
canal, no railway, or steam vessel, no telegraph, no telephone. 
Intercommunication was difficult and ignorance led to nar- 
rowness. But our Methodist preachers had begun their 
wonderful work. There were less than three hundred of 
them all told, and a membership of just a little more than 
60,000. A sparsely settled country, prevailing poverty, 
and the vast and exhausting range of circuit work, pre- 
vented anything but the simplest organisation of Church 
life. But now what a mighty change! The 60,000 com- 
municants have grown to 6,000,000; so that whilst our popu- 
lation ha,s increased fourteenfold, the Methodist churches 
in their membership have increased a hundredfold. A 
Church literature has been created, schools have been 
built by the hundred, and the hospitals have done their 
beneficent work." 

"All this is truly pleasant as we were led to expect by 
what has been said of you," commented the Moderator. 
"Proceed, Method, we would hear you further." 

"But it is the interior and spiritual view of that century 
of Church life, good Sir, if you will allow me to use the 
words of our Church rulers, which profoundly move the 
thoughtful soul. Spiritual results, indeed, admit no arith- 
metical measurement. We cannot even approximately 
estimate them. What multitudes for whom Christ died 
have through this ministration been saved from sin, and 
enriched and ennobled for the service of this present life! 
What comforts of patience, sweetness, and hope have been 
conveyed to innumerable weary and saddened souls ! How 
have earthly homes been purified and exalted into the 
image of the heavenly ! How many dull and narrow intel- 



188 Other Sheep I Have 

lects have been enlightened and enlarged for world-wide 
uses by the ministry of the pulpit, the school, and the press! 
What quickening and aid have been brought to other 
churches through freer and truer interpretation of the 
Christian scheme ! What contributions have been made by a 
Church coeval with the republic, to civic virtue and order! 
And what uncounted companies of our translated friends 
now before the throne are triumphant witnesses for the 
work of the hundred years!" 1 

"This man and his fellows, Moderator, " again inter- 
rupted the abrupt Militant, " belong to a very necessary 
portion of the Church's army. Their very name in its 
original derivation stands for an effective military system, 
and, so far as they follow it, they are effective. Their chief 
officers, though irregular perhaps according to Anglic, have 
more absolute power than those of Anglic or perhaps than 
any except in the Church of Rome. They have power to 
set up one man or put down another such as exists nowhere 
else by Church law. As part of the army these Methods 
are the scouts. They are the vanguard, the ' rousing ' 
wing. They are very necessary. An army to be effective 
must have differing classes of service for differing work. 
But these people are impulsive and need the supervision 
their regulations call for. In religion they are the opposite 
of a machine. If we were to consider them as a machine, I 
should say they needed the balance wheel of their Mother 
Church." 

"Their Mother Church," said Anglic," would be only too 
ready to supply the balance if there is such need and if it were 
agreeable to them. I have already given my opinion as to this 
brother. I would add that there is something about a good, 
sincere Methodist that I like. Some of them are a little too 
noisy perhaps. I do not care for that. A little, too, what 
we call 'fresh,' but more often than not the noisy fellow is 
the most whole-souled of the lot. He appears as if he 

1 From the Address of Methodist Bishops at Chicago Conference, 1900. 



By their Fruits ye shall Know them 189 

really took a personal interest in you. He tries to push 
men along in the world. If he sees a chance that he can do 
a good turn, put something in a man's way, he does not 
wait to be asked to do it, but he offers to do it. That seems 
like practical Christianity. As I have said, it was a great 
loss to our Church when we lost those our fellows and I wish 
we could have them back. It would be a great gain to us. 
They should, if any should, come back to their father's 
house and claim their birthright. 2 We have been reminded 
here that in our Father's house are many mansions so that 
those of dissimilar tastes may live together peaceably. Our 
Church is of similar build, with accommodations for all kinds, 
so that there need be no interferences, though dissimilar 
peoples may dwell under one roof." 

"Now proceed, Method," commanded the Moderator. 
"You should be protected from the interruptions of these 
well-meaning but irrepressible people." 

"The interruptions are welcome, Sir," replied Method, 
"as showing a kindly interest. The work our ancestors 
did was much needed and it has accomplished at least as 
much within the Church of Anglic since we left it as we have 
done outside of it. Our movement has spread throughout 
the world, and to Evangelical Christianity it is practically 
what Jesuitism was to Roman Catholic Christianity. As 
to size we outnumber Romanists and Anglicans combined. 
It would seem as if we had an implied Divine sanction." 

"Does Method claim," asked Objector, "that increase 
in numbers implies Divine sanction? If so how does he 
account for the infidel Turk who once overran Christen- 
dom?" 

"I have friends here, Sir, who will differentiate between 
us and a scourge sent by God when needed for the punish- 
ment of wrong. 

"I, Sir, am a Methodist for one reason because I am an 
American and the Methodist Church is peculiarly adapted 

1 The Churchman. 



190 Other Sheep I Have 

to American institutions. As for irregularity of commis- 
sion, owing to the breach in our line of superiors, we did 
only what necessity compelled and only what had before 
been done in the Early Church, under like necessity. What 
was then done has since been recognised as regular by all. 
As for our desire for union, I would say that in America a 
century ago, when we were not so prosperous, we tried to 
secure a reunion with our former brethren, but we were 
repulsed. 

"In form of belief we are liberal. In fact with us the 
godly conduct of our members is of more importance than 
technical questions of doctrine, the truth of which in my 
opinion no one knows but God. 

"At the present time we show more broad mindedness 
than formerly. Many of us have returned to the forms and 
ceremonies of worship of our Mother Church, which we 
never condemned but which fell into disuse. Such are ours 
by right. We have always had set forms for certain 
ceremonies. We did not disapprove of a distinctive clerical 
dress. We are now encouraging beauty in worship, par- 
ticularly in pictorial art, music, and Church architecture, as 
all tending to increased reverence for holy things. We do 
not entirely despise, as we once did, a written form of 
prayer, which to my mind is often more edifying than the 
ravings of an incompetent minister." 

"Here 's where I come in," said a new voice. 

"It is my brother, Radic," said Method. 

"Surnamed Hothead," added that person. 

"Shall he be heard, Method? You have the present 
right." 

"By all means, Sir. He is my brother. We differ, but 
he is a conscientious man. It will do you good to hear him. 

"What is it you wish to offer, Radic?" 

"I wish to express my entire dissatisfaction with the 
opinions of this man Method, who is my brother but whom, 
unfortunately, I cannot control. I object strongly to his 
approval of set forms in Church ceremonies." 



By their Fruits ye shall Know them 191 

"My brother," said Method, "you hold to the most 
rigid formalism that can possibly be, in which there is 
nothing but form, in fact without the substance you 
approve of the barest outline and you insist upon it most 
formally." 

"My brother knows what I mean," returned Radic. "It 
is not worth while to bandy words with him. Above all I 
abhor praying to God Almighty out of a printed book, 
using the words of some one else. How can he know what 
I want to say? Besides it is not according to Holy Writ. 
What did Peter do when he was sinking? Did he go ashore 
and get a prayer-book? No, he cried out, extemporane- 
ously as it were, 'Save, Lord, or I perish.' 1 Under cold 
formalism we have lost spirituality. We used to meet, 
man to man, in our classes, each under the personal super- 
vision of some godly man who watched over our conduct 
and corrected us when needed. These classes are gone. 
I want them back. Our prayer-meetings are no longer the 
power they were because men are ashamed to talk to God 
in public; or perhaps from want of practice men have lost 
the ability. Our preachers come and stay with us forever, 
fearful of a change lest they may get a job that pays less. 
I tell you we want to wake up. We want a revival, Sir, — 
a revival." 

"May it please you, Sire," said Greatheart, "this opens 
up the whole question of ritual in worship, vestments, and 
the like, which has been a great cause of controversy. 
Might it please you to consider that subject especially, 
as you did that of the historic ministry?" 

" In time, Greatheart. Everything in its order. We are 
not yet through with Method in that we have not yet seen 
the particular bearing of his testimony on the main object 
of this inquiry." 

"Once let me loose," said Radic, "and I will show you 
what the bearing is. The bearing is that the union of sects 

1 Philip Gatch. 



192 Other Sheep I Have 

would be the death of spirituality. A cold uniformity 
would replace Christian activity. No greater curse could 
come upon us." 

"Not so, " said Method. "I at least can have no such 
ideas. I approve of unity. We ourselves include many 
separate units which could with advantage be fused to- 
gether, a comparatively easy undertaking, and then we 
would be in a more logical position to recommend unity to 
those without our own body. Some of these fractures we 
have already healed. As for a unity with our Mother 
Church, that of Anglic, it is at present beyond our Christian 
charity. As I have said, the time is past. There is now 
no need so far as we are concerned. As for anything 
beyond Anglic, such as a unity which would include 
Romanus, that is inconceivable." 

"Then let us consider the suggestion of Great heart," 
said the Moderator, sadly, and again an atmosphere of 
dejection pervaded the members of the assembly. 



LAMBDA 
In Beauty's Name 

THE depression was not relieved but rather intensified 
when Radio, whose words had not been the most quiet- 
ing, claimed the right to be first heard in the discussion of 
the new question which by the decision of the Moderator 
was in order. He lost no time in beginning: 

"This cold formalism, Sir, to which I object, which 
includes elaborate set services, written prayers, and read 
sermons, cools one's religion. I want to get near to God. 
I want to go to no meeting where I do not feel enough at 
home not to have to consider regulations. If in my eager- 
ness for the object of my coming I happen to lay my hat on 
the communion table, what harm is it? It is but a piece of 
wood. God is not there. I do no affront to Him. When 
I pray, my thoughts do not wander if I keep my eyes shut 
to keep out distractions. How can I do that when I have 
to read, particularly the uninspired effusions of some old 
sinner who perhaps is himself in Hell. I don't want dis- 
tractions in pictures painted by ungodly men for money, 
nor do I want to listen to fine music in which I cannot 
participate. My emotions are best stirred when I can 
take an active part myself. " 

"The brother," said Greatheart, "does not approve of 
beauty in worship, effective in line and colour, in building or 
decoration, or in representations in art, nor in music. He 
does not yet know that his emotions can be as deeply 
stirred but in a different way, by listening to good music as 
13 193 



Other Sheep I Have 

in taking part. Both methods have good in them. Neither 
should be neglected. Does he expect to go to Heaven? 
So far as our advices go, there we are to have various 
things in worship which our brother should begin to get 
used to here, all in the line of beauty — grandeur, magni- 
ficence, elaborate ceremonial, gorgeous surroundings, vest- 
ments of radiant splendour, lights innumerable, overpower- 
ing music both to listen to and to take part in. Note what 
is written concerning angels with their harps, vocal music, 
melody and chorus, a new song, thrones, jewels, posturings, 
lamps, odours as of incense, colours, white raiment." 

"But this is far from Heaven, Brother," resumed Radic. 
"Anglic is the only one of those I call Christians who 
claims to imitate it. But why do you, Greatheart, like 
his millinery?" 

"I can give no other reason than that I like it. It is 
inborn, as it is in many. " 

"You are misled, Greatheart. You should not let your 
earthly nature subordinate the spiritual. Keep yourself 
free. As for Anglic, he is unimportant in numbers and 
influence. In my opinion, if the Protestant sects of our 
country were able to combine they would not seriously miss 
him and his friends from the large and efficient organisa- 
tion. 1 So far as his ritual is concerned, I say beauty be 
hanged. It is all rot. " 

"And what about the forms used by Romanus?" asked 
Greatheart. 

11 Pure idolatry. Unchristian. Out of the question alto- 
gether. Never consider it. But as to mere formalism, 
like that of Anglic, I prefer good, straight preaching, instruc- 
tion, hits at you straight from the shoulder. Let it jar you. 
That 's better for Christian life than all your services, even 
if it does include only hymns and prayers and Scripture 
readings. Preaching is the crowning function. Without 
that there is no service." 



1 Christian Secretary (Baptist). 



In Beauty's Name 195 

"Brother Radic, have you never felt the power of an 
elaborate service without regard to the preaching?" said 
Greatheart. "Have you never followed Anglic to some 
great cathedral-like building? How fine and massive 
are those towers and buttresses; how that spire soars to 
Heaven! You enter and see the lofty windows with their 
rich colouring; the solid pillars, like the very props of a 
world; the long-drawn aisle echoing to the footsteps of 
worshippers. You sit with a great congregation ; the organ 
peals forth its thrilling melody, the choir sings with voices 
skilfully trained, and the people may join in the song, when 
it is like the sound of many waters. " 

"Yes, Brother Greatheart," said Radic. "I've been 
there. And then the preacher rises, a fine presence, robed 
in costly gown and decorated with university emblems. 
What a voice! How it sounds through the great building, 
every syllable distinctly enunciated ! What an easy pleasant 
action and gesture. But bless your dear heart, he has 
nothing to say ; it is voice and nothing else. You hide your 
face with shame of the man. I do not see how any man 
with a message to deliver can let such an opportunity slip 
to reach the ears of the very people he should want to reach, 
and at a time when they would give him undivided attention 
if he only had something to say. Leave the cathedral and 
go down a back street, find a mission chapel, pass into a 
very humble hall. The poor, weak organ suggests the 
reflection that it is well it has no more power — for there is 
enough of it such as it is; a very wobbly choir tries to piece 
out the deficiencies of the organ and does not succeed. 
The last sound is the welcome one. Then rises the plain 
preacher, in plainest garb, and with a thin voice. But in 
three sentences you find that you have to do with a man, 
and a man who sees the thing and can tell what he sees, 
and so tell it that every fibre of your being responds to it. 
Your whole soul goes out to welcome it; you are lifted 
beyond yourself, and see God, and feel duty, and know 
immortality. Oh, great is the preacher!" 



196 Other Sheep I Have 

"I think/' said Objector, "that our Anglican friends are 
surely to blame because they do not combine all attractions 
to bring in the people. They surely slight a great one when 
they neglect preaching and depend on display. How can 
they expect thinking intelligent people to sit still and hear 
the commonplaces that they hand out as sermons, which 
any schoolboy could excel. I leave it to any business man 
if it is not business sense not to depend on any one article to 
draw his trade but have a complete stock of everything 
good. There are thousands of such practical business men 
here. They are here, Sir, because they are interested in 
Christ's Church and because they believe in Church unity 
as a business proposition. Would you, Sir, do me the favour 
to question one of them?" 

"I am such a man," said a well-kept, prosperous looking 
person, who arose to be questioned. "I agree with my 
friend entirely. I am but a plain business man, but I say 
bring the people in by all means and by anything they like. 
Good preaching fills the bill almost anywhere. Millinery 
helps. They all use something, but nothing should be 
neglected. Romanus uses faked miracles. The Salva- 
tionist works like a ' barker ' or a policeman. Method uses 
revivals. Presbus preaches to a lantern show when he has 
no other ideas. All these things are effective with a certain 
class. But let me say here, while I have the chance, that 
of all business follies, this division of Christendom is the 
worst. Outside of the waste, which is what gets me, it is 
most ridiculous. This is what it reminds me of. I once 
read of a Russian Czar who, after his coronation, was 
received with a most gorgeous procession in which were the 
most magnificent costumes, the most brilliant music, 
innumerable troops, throngs of enthusiastic subjects. Ani- 
mals from the zoological gardens were brought to add 
interest and splendour to the pageant. The lions and ele- 
phants and horses walked as if they appreciated the dignity 
of the occasion. But there was one cage of insignificant 
animals called the happy family. These little animals — 



In Beauty's Name 197 

cats and little dogs and monkeys — were absorbed in their 
little mean quarrels, or play. They fought and frisked and 
greedily gathered up their food and climbed over each 
other's heads, while the band played the Russian national 
hymn and the stately procession moved on to meet the 
Czar. 1 Now we are such a happy family. We are sup- 
posed to be put here to glorify God Almighty. But we are 
so busy scrapping and squealing among ourselves that we 
can't see how it looks from the outside. We can't see 
beyond our own cage. " 

"That's the point," said Greatheart. "We want you, 
Sire, to let us out of the cage, so we can see outside." 

"Or make us all cats or all monkeys or all elephants, so 
we can agree," said Objector. "Our environment here is 
too close for so many varieties." 

"That is the main point," said Anglic. "Our environ- 
ment is too small. But the drawback of that is not the 
close quarters, but because it prevents us from seeing beyond 
our own shores. It is this ignorance of the Church through- 
out the world that narrows us. I could prove that this 
ignorance exists by this successful business man here, who is 
interested in our problems. He says we are not business- 
like. But I am sure he knows nothing of what makes us so 
— of the causes of our difficulties. I venture to say he has 
never heard of such men as Wycliffe, Cranmer, or Ridley." 

"Who are they, may I ask?" queried the business man. 
"I have heard the names. Seems to me I saw them on a 
monument somewhere in my travels. I could not leave 
long enough to do everything thoroughly you know. What 
happened to them?" 

"They were burned for their faith, as were many other 
good and worthy fellows both like and unlike them, " replied 
Anglic. 

"Burned? That 's bad. Where was this?" 

"You have the proof, Sire," said Anglic. "We need 

x Robert S. Barrett. 



198 Other Sheep I Have 

enlarged environment and greater knowledge. While I am 
on my feet I wish to say that it is hardly necessary in this 
assembly to dwell upon the advantages of our set forms of 
prayer. They are too well known and appreciated. They 
have stood the test of centuries. Ours has been called the 
Church of the prayer-book as if we hold that a book of 
Divine appointment. We do not, though it is of inesti- 
mable value. In our fourfold offer to other churches which 
contained what we considered the essentials, nothing was 
said of ritual. Our prayer-book is a guide and a standard. 
It protects from error. It gives us truth in its entirety. 
No matter what our ministers may declare, it sets us right. 
The worship of God under human guidance often runs to 
indifference or contempt, often to a shocking familiarity 
with the Deity. This book gives us reverence, that of the 
Apostles and early disciples." 

" Yes," said the business man, "I agree with him there. 
It ain't the right kind of goods for the trade that some of 
them hand out in prayers. I once went to a wedding con- 
ducted by an extemporaneous parson who in his prayer used 
the words, 'We thank Thee Lord, that Thou has given us 
wumman to make us koomfortable, ' and after about a half 
hour of other petitions added, 'And now O Lord we will 
relate an anecdote.' 1 That was familiarity for you." 

"And if you had questioned that very extemporaneous 
parson, " resumed Anglic, " I am sure he would have testified 
to the burdens which are borne by such as he, in their efforts 
that their prayers may be acceptable to God and edifying 
to man, which drawbacks are unknown to those trained in a 
liturgical service, who have given to them the very words 
which will most readily ascend to Heaven." 2 

1 St. Andrew's and Elsewhere, A. K. H. Boyd. 

3 1 knew a saintly minister, one of the greatest and best in Scotland. 
Each Sunday morning he went to church under an awful burden of 
misery, through his anxiety about his extempore prayers. He was 
unutterably miserable in the vestry before service. He was miserable 
while the opening Psalm was being sung. He was miserable when he 



In Beauty's Name 199 

"I agree with Anglic on this subject," said Conservative, 
" possibly at the expense of disagreeing with my own brother, 
Presbus. I hold that a hatred of forms is no part of the 
oldest and best forms of Presbyterianism. So far as I am 
personally concerned I think that one of the most feasible 
ways of promoting Church unity is for us to adopt, as we can 
most readily, the most beautiful liturgical forms of the 
Church of Anglic. They are in our own language, they 
have the halo of age and authenticity, and they insure 
against mediocrity in ministration. No ignorance can 
entirely ruin a service based on the prayer-book. Its use 
would accustom us to look with less disfavour upon the 
Church of the prayer-book, and in fact in the common use 



stood up to begin his first prayer. But he took the Psalm which had 
been sung for his theme; and he tried to cast himself on God's help; 
and gradually the burden lifted and he got on heartily with his prayer 
and peace came to him. I looked at the beautiful face, and I thought, 
if the burden of conducting public worship according to our Order lies 
so awfully upon a saint like you, with a record of half a century, what 
ought it to be for me, going each morning to minister to a great con- 
gregation of educated folk and to pray in their name. Not but what 
it lay heavily enough, for in those days the Morning Prayers were 
bona fide, extemporised and continually varied; one went to church 
under great nervous tension; but it was not quite like that morbid 
terror of a far better man. But I knew too well what he would have 
said had I suggested that he might prepare his prayers. That would 
have been ceasing to trust simply in the Holy Spirit. Singularly he 
never thought of trusting to any supernal aid in the matter of his 
sermons. They were carefully written and read, which appeared incon- 
sistent. And the good man plainly thought that to go through this 
superfluous misery each Sunday morning was 'spending and being 
spent'; it was the right thing to do. Well one remembers the awful 
nervousness of our greatest preachers in those days in the vestry before 
service, and how one envied the composure of Anglican friends in the 
like circumstances. One would try to go through anything if the con- 
gregation were to gain vastly by the minister's suffering. But the 
congregation did not gain at all. The strain of conducting public 
worship was intensified to a breaking pitch by requirements which 
could add nothing to the edification of the flock, or to the beauty of 
worship in the house of prayer. — A . K. H. Boyd. 



200 Other Sheep I Have 

of such forms, to a large extent, we but use a common 
heritage." 

"They are partly from our sources," said Luthrem. 
"We as a church approve of ancient liturgy. I must 
admit, however, that some of my brethren do not feel 
so kindly towards it, though they are learning to do 
so." 

"It may be," said Anglic, "that the reformed Church of 
England is indebted for many such good things to Germany, 
from whence Luthrem derives them, but I think we have 
been more dependent on older sources, in which he has 
equal right if he will but assert it. And we love his hymn 
writers, as he does ours." 

"And ours," said Method. "And I too in this do not 
agree with my brother, Radic. Our founder urged the use 
of ritual. If we are going back to it to-day we are indeed 
but re-appropriating something belonging to us which for a 
time we imagined valueless." 1 

"I had not finished, Sire," said Conservative. "With 
your permission I shall do so. I believe that our opposition 
to a liturgy has been a mistake. While we do not desire to 
have forms of prayer made obligatory, we do think that 
their use ought to be encouraged. In theory an extempo- 

1 And I have prepared a liturgy, little differing from that of the 
Church of England (I think the best constituted national church in the 
world), which I advise all the travelling preachers to use on the Lord's 
day in all the congregations, reading the Litany only on Wednesdays 
and Fridays, and praying extempore on all other days. I also advise the 
elders to administer the Supper of the Lord on every Lord's day. — From 
Letter from John Wesley to Dr. Coke, Mr. Asbury, and other brethren 
in North America. 

We agreed to form a Methodist Episcopal church [in America] 
in which the liturgy (as presented by the Rev. John Wesley) should be 
read, and the sacraments be administered by a superintendent, elders, 
and deacons, who shall be ordained by a presbytery, using the Episcopal 
form as prescribed in the Rev. Mr. Wesley's prayer-book. — Phoebus 's 
"Memoirs of Whatcote" (Italics original), from A History of Metho- 
dists in the U. S., by J. M. Buckley. New York, Charles Scribner's 
Sons. 



In Beauty's Name 201 

raneous prayer is to be preferred. If the person offering it 
is possessed of devotion and particularly if he understands 
the needs and aspirations of the human heart, and can ex- 
press them in a petition reverent in tone, and characterised 
at once by good English and good taste, then it is an ideal 
prayer. But it may be said, indeed, that the ability to 
make such prayers requires as much genius as to preach a 
great sermon. And there are a multitude of good men who 
are not geniuses. And then, as has been said, occasionally 
there are to be heard irreverent, blasphemous, and vulgar 
prayers, even to listen to which seems a profanation. When 
the pastor of a church with such customs sees his young 
people straying off to the nearest Episcopal Church be- 
cause they 'like the service,* he is pretty apt to ask him- 
self why he also cannot have a service that they will 
like." 

"I wish to say a word in this connection," said Presbus, 
"in reply to my brother, Conservative, with whom on this 
subject I do not agree. I think he is wrong in his liking for 
this ritual of Anglic, though it is unimportant to a soul's 
salvation. The important thing with us is doctrine — what 
we believe. But our distinctive service is being interfered 
with by such as he. Gradually in many of our churches, 
especially in our large cities, it is being modified, I will not 
say enriched by elaborate anthems, the Te Deum, responsive 
readings, or the chanting of the Lord's Prayer. I would 
not for a moment suggest that these more elaborate prac- 
tices are unlawful or even inadvisable. But considerable 
experience has taught me that people who like these modifi- 
cations at all are apt to prefer the more orderly, historic, 
and dignified service of Anglic. And it is quite safe to 
assume that he who prefers the erratic performances of our 
modern Presbyterian choirs, to the more solemn and regular 
ritual of the prayer-book, is not one who is likely to stay in 
the Presbyterian Church for doctrinal reasons. When, 
however, Presbyterian doctrine is neglected or attacked, 
and a mongrel Episcopalian service accompanies the preach- 



202 Other Sheep I Have 

ing, it is difficult to see that there is any grave reason for the 
existence of our Presbyterian Church." 1 

"I can't see the necessity for all this discussion, " observed 
Militant. " It is all a question of drill. Of course all corps 
cannot use the same forms. They must suit the particular 
kind of work for which they are intended. No more could 
a naval squadron and an army division use the same 
formations." 

"But of all men," said Anglic, "my military friend does 
not despise display. We may call it the love of the aesthetic. 
That he appreciates that we have this love is one of the 
wisdoms of Romanus. It is in the age. Even our business- 
man is paying attention to the ornamental in goods and 
advertisements. Colleges cultivate glittering ceremonial. 
All branches of the Church are feeling the movement. Men 
like Radic and Presbus are holding back. Rome, skilled in 
human nature, whatever she may know of Divine, is making 
use of this inherent human craving for ceremonial. She 
does this grotesquely at times, and perhaps at times her 
taste is questionable artistically, but it is generally as 
refined as conditions demand. But there is human appeal 
in her practices. Men do not discriminate. Many who 
disparage her here, go annually to her native home and 
return converts in heart to a need of better presentation of 
Christian facts. We should help to satisfy this natural 
impulse for aesthetic satisfaction. I have a brother in the 
faith, here present, his name is Earnest, who feels more 
deeply on this subject than I do, for he has given it special 
thought and his practice follows his convictions. Would 
you kindly hear him?" 

"Call Earnest," said the Moderator. 

"I am at hand as needed," answered one who outwardly 
could hardly be distinguished from Romanus except that a 
more well-kept mien suggested a home where the loving 
hands of women ministered, and a woman's eye watched 
the outward appearance. 

1 John James McCook. 



In Beauty's Name 203 

"May it please your Excellency/' said Romanus, "I 
know this brother, my close imitator, well. He causes us 
no worry, only merriment. He calls himself priest, which he 
is not, and teaches his followers to call him ' Father. ' He 
advises them to disregard their own laws. His Communion 
Service he tries to make a sacrifice, as with us, of the true 
body and blood of our Lord. He pays unnecessary rever- 
ence to elements which are but elements. His lamps, 
incense, embroideries, crucifixes, and genuflections are 
meaningless. His own people know not how to worship 
with him, for his methods are not theirs, and his own 
ecclesiastical superiors condemn him, with his holy water, 
his confessional, his tabernacle, and his elevations." 

Earnest stood unmoved by the remarks of Romanus. 
When he had opportunity he said : 

"It is true, Sire, that I may be an unworthy representa- 
tive of my class. My impetuosity, due to my deep con- 
victions, may lead to advanced ideas, not popular with 
some of my brethren. As my opinion is asked, I would say 
that all the outward observances of Rome, unconnected 
with modern false doctrine, or claims of supremacy, are of 
great value to the devout Christian. Why should she be 
allowed to monopolise the good things, which in fact are as 
much ours as hers? Our reformers went too far in rejecting 
unessential things of value as if they were connected with 
error in the faith. We should use all the external helps 
possible, beauty in music, painting, sculpture, suitable 
vestment, or ceremonial, whereby no sense which God has 
given us, of the eye or ear, taste or smell, may be neglected 
as a means to an end. Our Church in these things should 
be in no degree inferior to Rome. Nor should our preju- 
dices hinder us from the use of a good thing simply because 
it is included in the usage of Rome. But some of my 
brethren, who accuse me of copying Rome, themselves do so 
unwittingly and to their detriment. For instance, I cannot 
approve of those of my own faith who object to a canonised 
saint but virtually canonise one of their own number, 



204 Other Sheep I Have 

Brother So-and-So, whose disorderly revivals may please 
them. They like a withdrawing-room meeting, better than 
an orderly church service, or certain devotional exercises, 
which they call a prayer-meeting, better than a celebration 
of the Holy Eucharist, which, properly observed, has been 
designated by great thinkers outside of our faith, the most 
impressive of all effective ritual." 

"Do you think, Earnest," asked the Moderator, "that 
the adoption of a ritual as near as may be on some com- 
mon model, were such a thing possible, would tend to such 
a unity as we are here to promote?" 

"Sire, as to unity I may express the convictions, not only 
of such as I am, but of many whose ideas are not as advanced 
as are mine, those who will not by a jot go beyond the 
strictest interpretation of the Church's law. These, with 
myself, do not approve, in fact we heartily disapprove, of 
many things which have been done by my brethren in the 
effort to further this unity." 

"You approve not of unity. Then why are you 
here?" 

"To hinder, Sire, if it may be necessary." 

"To hinder? Then you stand not by the offer of your 
Church for a unity based on your own proposals?" 

"No, Sire. I have disapproved and still do. We have 
offered to give up too much. Were we to do as we have said 
we would, we would cease to be a church. We have 
offered to sacrifice the prayer-book, liturgy, confirmation, 
our articles of religion, and all those valued and endeared 
ecclesiastical customs and arrangements which we have 
been accustomed to think of as part of the very Church 
itself. The offer was nothing less than a proposal to com- 
mit suicide, in the hope of a vague and uncertain metem- 
psychosis. It was suicidal in that it proposed to the Church 
to lose her life that she might find it again. Those sug- 
gestions have always seemed a hard saying to practical men, 
and the more the propositions were discussed the more 
doubtful it became whether the Church either would or 



In Beauty's Name 205 

could stand by them in case they should be accepted by any 
large denomination. " x 

"That is my opinion to a dot," said Radic. "Anglic's 
Church is lonely. She has been looking around for some 
more or less real alliance with some strong body some- 
where, here or elsewhere, in order to increase her promi- 
nence. But whenever anything nibbles at her bait she 
jerks it away lest she should catch something she might 
not like. " 

"If Radic has finished," said Earnest, "I should like to 
strengthen my statement by calling others of my Church 
who think as I do." 

"You may do so," said the Moderator, but there was no 
joy shown in the permission given. 

"Then," rejoined Earnest, "call " 

The testimony was interrupted again by the angel Peace, 
but this time he spoke, and the interruption was evidently 
to the relief of the presiding officer. 

"Is this necessary, Friend Earnest? We can all under- 
stand that your love for your Church, which has many 
things lovable, would deter you from agreeing to anything 
which would deprive you of those things, and the more so 
according to the depth of your devotion. You doubtless 
can appreciate the fact that this same kind of devotion 
would prevent another, equally devoted to something else, 
from giving up the object of his affection. Why add 
importance to this disagreement by dwelling on it? So far 
no one has shown a willingness to give up anything, so it is 
evident that this desired unity must come by inclusion and 
not by exclusion. In fact to insist that everything must be 
given up on which all cannot agree, leaves in the end no- 
thing. One after another will be excluded on this point or 
that. But," said Peace, ttirning to the Moderator with 
evident purpose to prevent a return to the unpleasant 
possibility suggested by Earnest, "there is one here, by 

1 S. D. McConnell. 



206 Other Sheep I Have 






name Luthrem, who has been partly heard, but who, if I 
mistake not, has your virtual promise to be heard in full." 

Radic interrupted to say : 

"And he is more clannish in his way than Earnest. As 
I read him he, in that, has inherited the traits of the Church 
of Romanus of which he is an illegitimate son. " 

"Good Peace, attend to this brother in kindness, as you 
alone can," said the Moderator. "He and Protest are of 
similar nature. We would not mar our proceedings by 
another prohibition." 

But Radic was silent; a mere look from the gentle Peace 
was all that was necessary. 

"Your orders are obeyed," said Peace to the Moderator.. 

"0 Sire, we should be deeply grateful for the presence of 
this most kindly member of your Commission, " said Great- 
heart. "Without this Peace we should long ago have given 
up discouraged. And if such a thing were possible that he 
could not influence us single-handed, he has but to turn to 
Charity, equally if not more kindly, for assistance. The 
two together are invincible. I tremble to think what this 
inquiry might have become without them. The Lord is 
good to have sent them with you, and knows our needs. 
Though I as yet see not the way in which we should go, I 
feel greatly encouraged because through the presence of 
these two we have now, for the second time, been brought 
back from what looked like the depths of despair." 

"Let Luthrem be called," was the only observation of 
the Moderator. 



MU 

A Safe Stronghold Is Our God 

" DEFORE you recall this witness," said Greatheart, "will 
I— J you permit me to try to mitigate the great disap- 
pointment which we have felt in finding, by the testimony of 
Earnest, that the thing on which we so much depended, the 
offer of Anglic and his friends, is now virtually repudiated. 
Were it not for the kindly offices of Peace you would notice 
deeper dejection on our part than at any previous time. But 
I wish to rally my fellows by reminding them that we must do 
our duty and leave results to God. We cannot always see 
how they are to come. We plant a seed and forget that we 
have done so. In due time it seems to die, but behold there 
is life in the springing up of a new plant. These proposals 
of Anglic have been as the planting of the seed, and done 
with the best of intentions. They have apparently been 
without effect, but is that the fact? They may have set 
men to thinking. They may have been but an incident in 
the Divine economy, but one with its purpose, though that 
may not be anything immediate. God's time is not our 
time. If they were as seed they would require God's care, 
showers, dews, nights and days, and the progress of seasons. 
Both those who made them and those who scoffed at them 
may yet see that there was product. Who can say? Let 
us not be unduly cast down. " 

"I, for one, am not cast down, Brother Greatheart," said 
the waiting witness, Luthrem, *' for I have consistently op- 
207 



208 Other Sheep I Have 

posed the propositions from the beginning. I could see, as 
Earnest has said, that they proposed to give up too many 
things of great value to him, or at least make them of no 
account, more than he could consistently agree to give up. 
And the acceptance of such offers on our part would like- 
wise involve similar sacrifices. There is probably no Church 
nearer to us than that of Anglic, in sympathies, in church- 
manship, in reformed doctrine. His Church has had its 
troubles with Rome as we have had. We also approve of 
ritual, liturgy, reverence, beauty, and dignity in worship. 
Together we fought the battles of the Reformation and in 
my opinion his Church is more indebted to our reformers 
than he will allow. In a late dynasty, English rulers came 
from Germany and were of our faith. Under them we had 
recognition by his secular government. In fact in this 
country, during that era, we co-operated and were nearly 
united. My criticism of Anglic would be that he is too 
much of a time-server, too lenient of error, too tolerant of 
doctrine, too inclusive, too lax in discipline and too insistent 
on the peculiar system of Church government involved in 
his Apostolic Succession." 

"It will not be many years till we shall have that also." 
The speaker was one not heard before. "My name is 
Wouldbe and I am brother to Luthrem, of his own house- 
hold in fact. We belong to one of the strongest bodies of 
Christians, but our influence is not correspondingly great. 
Why? Because of the lack of a strong central government 
which would unite our separate units." 1 

1 According to The Lutheran, the denomination which it repre- 
sents may now claim the third place in the list of Protestant bodies in 
the land, and has first rank in New York and Chicago. We are not in 
a position to criticise these figures, but we believe that there is much 
to substantiate their claim to the largest proportionate increase amongst 
all denominations. It has to be borne in mind that these figures do not 
belong to any one corporate body, for the Lutherans are divided into 
numerous bodies, partly differing on theological and ecclesiastical 
lines (High and Low Church) and partly separated by geographical 
boundaries. Unlike their German ancestors, who were great haters of 



A Safe Stronghold Is Our God 209 

"We can at any time," said Luthrem, "call some of our 
clergy by another name, relieve them of the work of congre- 
gations, and make them effective in a business way as super- 
intendents, as Method has done with marked success." 1 



schism, they do not seem conscious of the weakness caused by these 
unhappy divisions, and yet this must be the secret of the reason why 
the Lutherans exert so little influence in the country as compared with 
their figures. 

The size of this immense denomination is due to the numerous sources 
which naturally contribute to its ranks. Germany, Switzerland, Den- 
mark, Norway, Sweden, Iceland, and even Finland, all feed its growth 
through an enormous immigration, and there is no other Church in 
the country, with the exception of the Roman Catholic, which has such 
an historical advantage. In the West there are several large consistories 
of Scandinavians, even an American Icelandic Church. It seems a pity 
that there is no remedy yet found to quell this ecclesiastical Babel. 

If our [Anglican] Church were to choose any one body with which to 
cultivate friendly relations, looking towards union, none might be more 
suited than the Lutherans. History early separated us, and Lutherans 
and Anglicans soon became equally provincial in their outlook upon 
things; yet there was no openly expressed quarrel between them, while 
on the other hand there have been at different times most interesting 
rapprochements between us, as at the Reformation and again in our 
own century in the matter of the Jerusalem bishopric, while for America 
we cannot forget the early affiliations of the two churches which have 
enriched us with some noble parishes and some most eminent men. 
Sweden claims to have the Episcopate, the Evangelical Lutherans 
possess a rich and beautiful liturgy, and all branches claim to be more 
orthodox than the Episcopalians. We might there find some points of 
agreement. — Church Standard. 

1 One of the anomalies of Methodism is, that while Mr. Wesley gave 
his followers in England a free form of government, without bishop or 
presiding elders, the Methodist Episcopal Church of this country has 
both these officers, and is from first to last despotic in form, if not in 
spirit, from the lowest to the highest places of power. The preacher 
in charge appoints the "leaders" of the "classes"; he also nominates 
the "stewards"; thus, he virtually creates the "Quarterly Conference." 
Then the bishops appoint the presiding elders of the annual conferences, 
who have charge of the "districts" and constitute the bishop's "cab- 
inet." In all this there is nothing elective, or, in a republican sense, 
representative. 

The annual conferences elect delegates to the General Conference; 
14 



210 Other Sheep I Have 

" Such was not my idea, " said Wouldbe. "I would have 
no mere superintendence but a true diocesan Episcopate, 
unquestioned, such as led the Church to victory in the past, 
and such as our great founder himself desired. He did not 

and the presiding elders, from their positions as "superiors in office," 
so far control, or at least influence, the votes of those under their charge 
as to secure the election of a sufficient number of their order to have 
the majority in the General Conference. This is the highest and the 
only lawmaking power in the Church; and it elects the bishops, the 
book agents, the editors of the different Church papers, and the officers 
of the missionary and other societies. The result is, that everything 
tends to create a self -appointing and self -perpetuating class of superiors, 
or Church dignitaries, with the further necessary result of a long line 
of subordinates and dependents upon their will. In politics we would 
call this a "ring"; in government we would call it anything but repub- 
lican. These Church officials naturally come to love authority, and in 
a large sense to feel that they own the Church; that the hardworking 
preachers are controlled by and working for them; and that the people 
have only to pay the bills. 

Not in Romanism itself, nor in the government of an army is there 
a more thorough organisation, or a more perfect equipment, with all 
the essentials for a strict surveillance over every individual and every 
department, and with power to enforce its rules, than is found in the 
Methodist Church of America. Fortunately for the Church and the 
cause of religion, the bishops have generally been conscientious men, 
and have sought to use their great power for good; and in a less degree 
the same may be said of other high officials ; but the vast machinery for 
injustice and oppression exists, and more than once have good men 
felt its crushing weight. — Confessions of a Methodist. The Forum. 
New York. 

It is very certain that Wesley himself, with his despotic temper and 
his High-church and Tory principles, could not have carried the Meth- 
odist movement in the New World onward through the perils of its 
infancy, on the way to so eminent a success as that which was prepared 
by his vicegerent [Francis Asbury]. Fully possessed of the principles 
of that autocratic discipline ordained by Wesley, he knew how to use 
it as not abusing it, being aware that such a discipline can continue 
to subsist, in the long run, only by studying the temper of the subjects 
of it, and making sure of obedience to orders by making sure that the 
orders are agreeable on the whole to the subjects. More than one polity, 
theoretically aristocratic or monarchic, in the atmosphere of our repub- 
lic has grown into a practically popular government, simply through 
tact and good judgment in the administration of it, without changing 



A Safe Stronghold Is Our God 211 

wish to abolish the episcopate but wished to divest it of 
popish conditions. Nor for such need we go out of 
our own communion, 1 though we need to go outside 
of this country. We have such an Episcopacy in a 

a syllable of its constitution. Very early in the history of the Methodist 
Church it is easy to recognise the aptitude with which Asbury natu- 
ralises himself in the new climate. Nominally he holds an autocracy 
over the young organisation. Questions of the utmost difficulty and 
of vital importance arose in the first years of the American itinerancy. 
They could not have been decided so wisely for the country and the 
universal Church if Asbury, seeming to govern the ministry and the 
membership of the Society, had not studied to be governed by them. 
In spite of the sturdy dictum of Wesley, "We are not republicans and 
do not intend to be," the salutary and necessary change had already 
begun which was to accommodate his institutes in practice, and event- 
ually in form, to the habits and requirements of a free people. — L. W. 
Bacon. 

1 Luther said: "The Church can never be better governed and pre- 
served than with an episcopal government after the pattern of the apos- 
tolic and primitive Church." But notwithstanding the desire on the 
part of the reformers to retain the episcopate, it disappeared from 
some Lutheran states because the bishops did not receive the doctrines 
taught by the reformers, and refused to visit their churches and ordain 
their priests. This failure on the part of the bishops was a cause of great 
regret to Luther. "Now," he said, "that the Gospel has by the grace 
of God, been restored again, we would willingly see this true episcopal 
and visitation office as of the highest necessity established again." 
Melancthon shared the feeling of Luther. Writing to Camerarius he 
said: "Would to God that I Were able, not indeed to confirm the worldly 
power of the bishops, but to restore to them the spiritual administration; 
for I clearly see what a Church we shall have should episcopal govern- 
ment be abolished. I see that afterwards there will be a worse tyranny 
than ever yet existed." Later on Luther complained of the interference 
of the civil power in the affairs of the Church, and of the injury caused 
by the disturbance. Both Luther and Melancthon deplored, but could 
not prevent the departure from episcopal government and the constant 
encroachments of the state in the province of the Church. Luther said: 
"We may see how necessary and useful the episcopal office in the Christ- 
ian Church is by the evils that have occurred since it has been abol- 
ished." The reformers encouraged the continuance of the episcopate 
where it had not been dropped. There seems to be little doubt that the 
episcopate would have been retained in all the principalities receiving 
the evangelical doctrine, had it not been for the encroachments of the 



212 Other Sheep I Have 

country of our own faith. I approve of the His- 
toric Episcopate, but we do not need to beg it from 
Anglic." 

"But," said Luthrem, "you would build a bridge for our 
people to pass into the Church of Anglic. " 

"By no means," said Wouldbe. "There is already a 
bridge over which many of our people are passing. But it 
is a passage only one way. By having an Episcopal organi- 
sation there would be a bridge by which they would pass 
both ways, and we would be as likely to gain as to lose. 
And there are those in both communions who would rejoice 
to see the chasm, over which this bridge extends, filled up so 
that there would be nothing to separate between us, and the 
two would be one. And if these two churches, which have 
so much in common, could be united and become one — one 
Evangelical Church in America — what a conservative and 
aggressive power it would be — a power for Christ and His 
Kingdom — and it would be the beginning of the realisation 
of that unity for which our Lord prayed. "* 

"If such is your plan, friend Wouldbe," said Greatheart, 
"why not swallow your pride slightly, get your Episcopate 
from your own sources but askAnglic's Episcopate to join 
with you in securing it, which would be an act of Christian 
courtesy. By your ideas, you do not need such help. You 
think that you would be no better for having it. But if you 
disarm all criticism on his part, and you are no worse for it 
by your own showing, you are in fact the gainer. Why 
don't you try it, Brother Wouldbe?" The earnestness of 
Greatheart was most apparent. 

"I know not how such a wish on our part would be 
received by Anglic. He would probably say : ' Come with 
us and we will give you all we have. ' But we do not wish 
to repudiate those of our own family, and become a stranger 
in a strange land." 

state within the Church. — The Episcopate for the Lutheran Church, 
John Kohler. 
1 John Kohler. 



A Safe Stronghold Is Our God 213 

"It is not for me to speak for my Church officially," 
said Anglic, "but if there were such a movement on the part 
of such a body of Christians as the one referred to, which 
here greatly outnumbers us, it should be regarded with 
practical sympathy. But it would be one of those delicate 
cases in which sympathy must not be prematurely practical, 
particularly when unasked. It is neither by vulgar prose- 
lyting nor by intrusive meddling with the affairs of fellow- 
Christians of other churches that we may expect to promote 
the cause of Church unity. Meanwhile, across the flimsy, 
decaying barrier which divides us, we would assure our 
friend Wouldbe of our earnest sympathy." 

"I must admit," said Luthrem, "that it is a question 
whether the cause of true religion has been helped or 
hindered by the spirit of sectarianism which prevented the 
consolidation of these two great local churches, ours and 
Anglic's, in our colonial days, when they were so near 
together, and also whether it would not now be promoted by 
a consolidation which our American forefathers might have 
effected much more easily many years ago. But as for me 
personally I cannot say that I at all approve of such a 
general union of all Christians as is contemplated by " 

Peace interrupted to ask of the Moderator: 

"Would not Luthrem kindly tell us something about his 
own Church, of which he justly is proud. The recital of 
good deeds which men have done will tend to a Christian 
charity which will greatly promote the object of this 
inquiry." 

"I can tell you more of it than can he," said Objector. 
"I can tell him how his Church looks from the outside, 
which I know he as a member cannot appreciate, for I was 
once within it. That was at a time of ecclesiastical warfare. 
Its distinctive faith was in process of being lost through 
carelessness. It was a time for assertion and repeated 
assertion. But I grew tired of the monotony. I was 
young, impressionable, and desirous of doing great things 
for Christ. I heard nothing but Luther, Luther, Luther; 



214 Other Sheep I Have 

but where was Christ? Then as an aid to Luther, his race 
was extolled and his native language, at the expense of those 
to which I was native born, which I also resented. They 
were earnest and good men who thus taught me. I will 
tolerate no abuse of them or their Church. I cannot but 
feel kindly to the Church my mother belonged to. " 

"Our Church," said Wouldbe, "is indeed called by the 
name of one of the greatest and most commanding figures 
in the Reformation but it was not by his wish. It was first 
so called in derision as were the followers of Christ first 
called Christians. As the name clung Luther earnestly 
protested, and yet at the same time he warned men against 
such a repudiation of it as would imply a rejection of the 
doctrine of God's word as preached by him. He said : ' It 
is my doctrine and it is not my doctrine; it is in my hand 
but God put it there. Luther will have nothing to do with 
Lutheranism except as it teaches Holy Scripture purely.' 
It is a great mistake to suppose that our Church is bound by 
consistency to hold a view simply because Luther held it. 
Her faith is not to be brought to the touchstone of Luther's 
private opinion, but his private opinion is to be tested by 
her confessed faith when the question is, What is genuinely 
Lutheran? The name Lutheran, as our Church tolerates it, 
means no more than that she heartily accepts that New 
Testament faith in its integrity, in whose restoration Luther 
was so glorious a leader. The private opinions of indi- 
viduals, however influential, can in no sense establish or 
remove one word of the creed of the Church. 1 Luther did 
not set out to reform the Church or to establish a new 
Church. Believing himself a true son of the Church and 
bound by a solemn oath to teach according to the Script- 
ures, he protested against prevailing errors and abuses, and 
was driven, little by little, by his conscience and the opposi- 
tion he encountered, to the place he finally occupied, and 
which he never contemplated when he first lifted up his 

1 Charles Porterfield Krauth, The Conservative Reformation. 



A Safe Stronghold Is Our God 215 

voice. He never for a moment doubted that he was main- 
taining the principles of the one holy Christian Church, as 
they were held in the beginning, in her purest days and by 
her best teachers. He took the ground that the Holy 
Scriptures are the only rule of faith, and he appealed to the 
history of the Church and the works of the Fathers to show 
that the errors and abuses, against which so many had pro- 
tested before his day, had crept into the Church because it 
neglected this rule, and men transgressed the commandment 
of God by their tradition, ' teaching for doctrine the com- 
mandments of men.' 1 But I am just conscious that I am 
usurping the place of my brother, Luthrem," said Wouldbe. 

"Let Luthrem proceed," said the Moderator. 

"That I will do if Objector has entirely finished." 

"I have only one thing more to say," persisted Objector. 
" Luthrem is ashamed to say he is a Catholic. In deference 
to the feelings of hatred with which he regards his Mother 
Church he will not even use the word in his creed, fearing 
that his people have not sufficient familiarity with our 
tongue to distinguish its true meaning from the colloquial 
one which locally distinguishes the Church of Romanus." 

The speaker was here interrupted by the Moderator. 

"Friend, must we appeal to Peace to discipline you, so 
that Luthrem may continue?" 

Pausing for a moment, and hearing nothing further from 
Objector, Luthrem continued: 

"Our history is too lengthy to relate here, but I would 
like to say that Lutheranism to-day is a specific form of 
Christian life. It has several varieties but it is not to be 
confounded with particular types either of nationality or of 
successive development. The heart of it is Luther's doc- 
trine of justification by faith. In the Holy Supper it has 
rigidly held to the literal interpretation of the words of 
institution, finding in the doctrine of the Real Presence the 
surest pledge of all that is comprehended in redemption, and 

1 George F. Krotel. 



216 Other Sheep I Have 

in the distribution of the heavenly object to all communi- 
cants, the seal of the individualisation of the general promise 
of the Gospel. Lutheranism knows of no priesthood but that 
of the high priesthood of Christ. Utterly repudiating the 
conception of the ministry as a priesthood, Lutherans, 
however, insist that its duties do not pertain to all believers, 
as do some, but only to those properly called and set apart 
to this work by the Church's orders. Lutheranism bows 
with implicit confidence to the Holy Scriptures as its sole 
rule of faith and liberty. It regards the Scriptures as an 
infallible and inerrant guide for all the purposes for which 
God has given us a revelation. Lutheranism has various 
confessions or forms of doctrine, but the confession is 
wholly subordinate to Holy Scripture, and the moment the 
confession becomes a law, it ceases to be a confession. In 
public worship the minister is simply the representative of 
the congregation. There is a carefully chosen system of 
lessons embodied in the Church Year. The highest act 
of public worship is the Lord's Supper, to which a private 
confession was — and still to a less extent is — a requisite 
preparation, though a public confession or preparatory 
service is now more used. ■ All this is true Lutheranism. 
In so far as we approach this ideal, and so far only, are we 
Lutherans. All else is not distinctive. " 

Wouldbe again spoke: 

"As for me, I am a Lutheran, I frankly confess, because 
I was born one. My deep love for the Church is bound up 
with my mother love. It is of such a nature that I cannot, 
without sadness, see any of my brethren, also born into this 
Church I love, leave it, though I know they are going into 
some other branch of the Church just as Christian, and at 
the end I shall as surely meet them in another world as if 
they had remained with us. But the fact is I want their com- 
pany here. I am lonely without them for I care for them, 
if for no other reason than because they are my brethren. 

1 From Henry Eyster Jacobs in A History of the Evangelical Luth- 
eran Church in the United States. New York. Charles Scribner's Sons. 



A Safe Stronghold Is Our God 217 

It is the same feeling that Anglic has when his brethren 
prefer the company of Romanus. And I cannot bear the 
taunt that we are only a modern man-made Church. And 
I cannot bear to think that any one should consider our 
clergy, even though unjustly, at all inferior in authenticity, 
because we believe that the power to commission them lies 
in the congregation of all Christ's believers, through their 
representatives, rather than in a hierarchy. For that reason 
I might agree to a proposition such as that suggested by 
Greatheart, though I may think it unnecessary. I cannot, 
however, agree to anything that will lose our identity in the 
identity of Anglic for there are many things in which I can- 
not agree with him. His Church is too much of a compro- 
mise, whose creators sacrificed every principle in order to 
keep in it men of all beliefs, and even of no beliefs. In its 
prayer-book the sacerdotalist and the anti-sacerdotalist 
may find equal comfort. Arianism and Calvinism are 
equally upheld in the articles of religion, and, generally 
speaking, anybody can find any doctrine he pleases in its 
formularies by reading into them his own interpretation." 

To this statement Anglic protested: 

"Admitting that all this is substantially true, the com- 
prehensiveness of the Anglican Church and its vagueness as 
to doctrine have done more than anything else to make it a 
really national church, for the English people like a compro- 
mise. They have no patience with the severely logical 
persons who would sacrifice a good working modus vivendi 
in order to vindicate a syllogism. The English state is 
itself a most intricate mosaic of compromises. And that 
fact is largely responsible for its strength and power to-day. 
By reflecting this temperament of the Anglo-Saxon race, 
and by making itself roomy enough for the ritualist standing 
near the gates of Rome on the one side and for the rational- 
ist not far from the cloudland of agnosticism on the other 
side, the Anglican Church has become an ethical and reli- 
gious force, at once enduring and unique." 1 

1 New York Tribune. 



218 Other Sheep I Have 

"But, dear Anglic," resumed Wouldbe, "your rules are 
too lenient. For one thing, you admit young people to full 
participation in Church ordinances at too early an age and 
without proper preparation." 

"There, I admit, Brother Wouldbe, that you now far 
excel us." 

"It is a danger, Brother Anglic. Carried to extreme it 
is but a step to the corrupt practice of Rome in our neigh- 
bouring countries to the south, where bishops of limited 
intelligence administer the rite of confirmation to infants 
immediately after baptism when the recipient cannot pos- 
sibly have arrived at years of discretion, or even the tender 
age required by Roman order. This would show that the 
reliance is on the magic efficiency of the rite itself, which is 
not our doctrine, nor I think yours except that your great 
inclusiveness may shelter some of that mould." 

Here Romanus begged to be heard for a moment : 

"The mention of my name emboldens me to make the 
request to be again heard. I think that the date of our 
differences, those of Luthrem and myself, is now sufficiently 
distant to do away with much of the rancour which he has 
heretofore felt for me. We should now be able to discuss 
those differences temperately, and if he stands on firm 
ground he should not object to criticism. I do maintain 
that his is a man-made church, no more ancient than the 
day when he left us unadvisedly, and while founded on the 
Holy Scriptures, the absence of an authoritative head to 
interpret them renders it liable to error. By such means 
he may fall into the very errors of which he has ofttimes 
accused us, a literal interpretation of Scripture by words 
without context, and in his case from a garbled translation. 
In that way he might claim that the words, ' I am the vine' 
mean that Christ was a piece of wood, and that ' Thou art 
Peter ' meant that the Apostle was converted into a stone. 
For the reason that individual interpretation led to grave 
error, our Church has not approved of an unguided use of 
the Bible. Then he inherits his doctrine of a true Presence 



A Safe Stronghold Is Our God 219 

in the Eucharist from his Mother Church of Rome but is 
ashamed to avow it. His Consubstantiation is but another 
word for our Transubstantiation and I doubt if he who 
coined the word he uses could tell the difference. " 

"0 Sire, permit me," the interrupter was Radic. "This 
assertion that Luthrem's people are no more ancient than 
the time when they, as a part and an important part of the 
Church of Rome, had a ' scrap ' with the other part, is all 
rot. Where was this Protestant Church before Luther? It 
existed as a part of Rome. I might ask Romanus if he 
washed his face this morning, and if so where his face was 
before it was washed. And if I wanted to be disagreeable, 
I would add that the face might have been improved by the 
washing." 

"Enough, Radic," commanded the Moderator, and the 
evident uneasiness of Peace was no longer noticeable. 

"I agree with my brother Radic in that opinion," said 
Method. "At best, in my opinion, the matter is non- 
essential. It is astonishing what feuds have come from 
things not essential to salvation. If a man conscientiously 
believes that bread and wine are actually transformed into 
the body and blood of Christ, let him have his opinion. 
There is no use in getting into a passion and using offensive 
epithets. Or if he thinks, as I do, that the command ' Do 
this in remembrance of me' means that it is but a com- 
memorating ordinance, surely if an error, the mistake is not 
of such a character as will ensure condemnation at the 
Judgment." 

"I think," said Romanus, "that such a vital error as 
that is something dangerous to salvation. Luthrem is also 
in error in saying that in the congregation resides the power 
to confer ordination. I claim it was not so in apostolic 
times. The congregation may have been present, but the 
Apostles or those appointed by them were also present and 
officiating. Even if I admit that in our succeeding line, as 
has been charged, men of unspeakable lives administered 
holy ordinances, that does not vitiate their acts." 



220 Other Sheep I Have 

"There I challenge the conclusions of Romanus," said 
Luthrem. "We have protested against such doctrine, and 
the people are with us. In secular things the people are 
beginning to discredit a like doctrine that our courts of law 
can administer justice and sustain law if they are presided 
over by men who are themselves unjust, or who have 
taught men how to be lawless with impunity. The sanctity 
of the court inheres not in the office itself but in the sincerity 
with which its function is fulfilled and the justice which it 
secures. So also the sanctity of the Church inheres not in 
the Church, but in the purity with which the Church is 
maintained and the Christian character which it produces. * 
Our Church, in contending for the supremacy of Scripture 
against tradition, and for human liberty against corruption, 
stands for Divine principles." 

"I contend," said Anglic, "that the great reformer went 
too far, as he himself saw. When Luther first denounced 
indulgences and afterward went on assailing, one after 
another, the corruptions and errors of the Roman Catholic 
Church, those who had come under the influence of the 
evangelical movement of an earlier time felt that now at 
last the day of deliverance had come, and rallied to his 
support. Luther's bold proclamation of justification by 
faith alone, of the universal priesthood of believers, of the 
sufficiency and authority of the Scriptures, and of the right 
of each individual Christian to interpret those Scriptures 
for himself, and his repudiation of 'whatever falls short of, 
is apart from, or goes beyond Christ, ' must have produced 
a strong impression on those who had long been listening for 
such a mighty leader to voice their sentiments. And it was 
natural that when Luther began to draw back, in deference 
to the views of the civil rulers and from fear of disastrous 
revolution, the radical reformers that had taken him at his 
word should refuse to conform to his moderate scheme, 
and should set themselves in opposition to what they con- 

1 From Alva M. Kerr in Homiletic Review, July, 1910. New York, 
Funk and W agnails Company. 



A Safe Stronghold Is Our God 221 

sidered a temporising policy. 1 In the most destructive 
period, the abuses of the Church were in fact so much in the 
minds of the leaders that they were blinded to the deep 
spiritual purpose of much that they were destroying. 
Nevertheless, the spectacle presented to the pious and 
thoughtful minds of the period before the Reformation was 
unspeakably shocking. 2 But when the flood which that 
great reformer had let loose began to be unmanageable and 
he was counselled by the secular powers to adopt a more 
conservative course from reasons of safety, his followers 
would not all approve. " 

11 1 crave your pardon, " said a new voice. 

" One moment, Friend, " said the Moderator. " We wish 
to ask Luthrem but one question, that which we have asked 
the others, if he wishes for a unity such as we are here to 
assist." 

"Sire, I would not disregard the evident wishes of kindly 
Peace. My opinion has been given. I do not care to 
enlarge on it." 

Nothing further being offered by the witness, the Moder- 
ator turned sadly in the direction from which the new voice 
had come. 

"Who is it that would speak?" he asked. 

"My name is Bapto. I am interested in a statement 
made by Luthrem who approves not of a participation in 
his rite of confirmation before the recipient has come to 
years of discretion. In a fuller form that is also my belief, 
for I protest against even baptism under similar circum- 
stances. We believe that is an ordinance whose efficiency 
depends upon a worthy reception, and that cannot be unless 
those upon whom it is conferred are sufficiently mature to 
appreciate it. For this I can give Scriptural reasons. On 
this and on other essentials we take our stand, judging all 
things by Scripture only. And we are not content with 
anything that cannot be specifically approved by that 

1 From A. H. Newman. 2 Charles Gore. 



222 Other Sheep I Have 

standard. Our opinions are worthy of a hearing, for we 
are a body of Christians of greater numerical importance 
than that of Anglic, or of Presbus,or of Luthrem, or, perhaps, 
of Method. I am urgent at this time from the fear that on 
account of the unsatisfactory results of this inquiry so far 
it may be abandoned before we are heard." 
"You may proceed, Bapto." 



NU 

See, Here Is Water, What doth Hinder me to be 
Baptised? 

'"T^HE society of believers which we colloquially call our 
1 Church," began Bapto, "is composed exclusively of 
those who have come to years of discretion and have been 
able of themselves to take upon themselves the vows and re- 
sponsibilities of this membership. Though we as a society 
can show no continuous line of connection with the Early 
Church, we go back for our authority directly to Christ and 
His Apostles, and for our guide as to what they appointed 
we recognise only the Holy Scriptures. Those not of us 
usually say that our distinguishing trait is an insistence on 
a particular form of what we call the ordinance, not the 
sacrament, of Baptism, for which indeed we find Scriptural 
authority as the only form in use in the Early Church, the 
form in universal use in the Christian Church for a thousand 
years, still the normal use in the Eastern Church, the usage 
of Rome in the age when her immense baptistries were 
built, and the usage of England up to the Reformation. All 
classes of Christians still regard it as at least one legitimate 
form. This form, while the only one allowable with us, 
should not have the too prominent place in our principles 
which is generally accorded it, for we do not consider that 
even the ordinance itself is necessary to salvation. 

"Of greater importance is the belief that governs our 
practice, that the baptism of infants is un-Scriptural and 
223 



224 Other Sheep I Have 

destructive of the true conception of a church as composed 
of regenerate persons. Baptism symbolising regeneration 
should not take place before the thing symbolised. Any 
other practice would infer that we believe in a magical 
regeneration due to the act itself. We have refused, and 
some of us do so still, to admit into our fellowship as par- 
takers with us of the other ordinance of Christ, all those 
who have not availed themselves of the proper form in the 
ordinance of Baptism. On such grounds we have opposed 
the recognition of churches, such as those officially con- 
nected with a state have usually been, in which by Baptism 
there is a membership which includes the children of mem- 
bers, of such immature years that they could give no 
evidence of regeneration. And we have always stood for an 
entire absence of control by the state in spiritual affairs. 

"Our belief stands on that most extreme form of the 
doctrine of the Reformation in relation to Scripture as the 
only guide to action, which claimed the right to private 
judgment in the interpretation thereof. In this we but 
desire to enjoy to the fullest extent the new-found Christian 
liberty with which the Reformation had made us free, 
casting off all remnant of superstition. Others, while free- 
ing themselves from the fetters which bound them to Rome, 
were yet willing to retain as far as they possibly could with a 
safe conscience, much of the ancient doctrine and practice. 
We name no human founder. Our form of government is 
known as congregational, such as that used by those bearing 
that name, inasmuch as each company of believers gathered 
into one local fold, and having its own particular shepherd 
or shepherds, is a law unto itself, subject to the general 
rules of Christ, any particular form of doctrinal statement 
being largely a matter of tradition. 

"With our refusal to admit infants to the ordinance of 
Baptism, we have conscientiously opposed the superstitious 
belief that all such who are not baptised are irrevocably 
lost. As already stated, we do not consider the ceremony 
as necessary to salvation, even for a believer. We think in 



See, Here Is Water 225 

fact that the practice of infant Baptism as the entrance to 
Church membership was not the practice of the time of 
Christ and only grew as the superstitious belief spread that 
without it there was no salvation, even for unconscious 
infants. 

"With these characteristic beliefs, what have we shown in 
results? A consistent Christian life in our members, a 
providential increase, great prosperity, and an irrepressible 
activity in good works. This has been shown in our mis- 
sionary zeal. In that field we were among the first and we 
have much to show for what we have done. " 

"It is well," the remark came from Conservative, "that 
my brother, Bapto, has said that he believes Baptism is not 
necessary to salvation, for here is brother Greatheart, who, 
I am sure, has not been baptised officially, as Bapto sees it, 
and yet I suspect this Greatheart may eventually be found 
in Heaven. And I am sorry, but evidently there can be no 
fellowship between Bapto and Romanus, for Romanus 
believes the rite a holy sacrament in which there is inward 
grace. Nor will they agree on the form of Baptism, for 
though Romanus believes that the way of Bapto is one 
form, strange to say he believes also that in necessity even 
private Baptism by laymen is effective if only the words are 
correct, the water touch the skin of the one baptised, and 
if it be poured, as from a glass or spoon. " 

"Romanus is consistent but un-Scriptural, " replied 
Bapto. "It is either his position or mine. He frankly 
admits the change in form of Christ's ordinance, but boldly 
claims that his Church has the right to make the substitu- 
tion. As for Conservative, I venture to say that he no 
longer practises infant Baptism. I see he admits it. Why 
does he not practise it? Because he does not believe in an 
inward grace or a regeneration, and without that infant 
Baptism is unnecessary." 

"Brother Bapto," this remark came from Radic, "also 
seems to think he has a corner on the Holy Communion. 
If the Baptists claim to be the Church, or a part of the 
is 



226 Other Sheep I Have 

Church, they have no right to exclude a member of the 
Church from the Lord's Supper. A member of a church is a 
person who belongs to a society recognising Christ as its 
head, and surely Christ is as much the head of the Presby- 
terian, or Episcopalian, or Methodist, or Roman Catholic 
societies, as he is of that of the Baptists. The Baptists 
did n't institute the Supper. It was never intended spe- 
cially for Baptists. 

"And as for his form of Baptism, there is no conclusive 
evidence that any of the Apostles were ever immersed or 
that Christ Himself was immersed when John baptised Him. 

"And as for his authority of Scripture, of course by pri- 
vate interpretation, that argument carried a little further 
must land him with his Seventh Day brother who says that 
we had no right to discontinue the observance of the Jewish 
Sabbath and to substitute the first day of the week." 

"Permit me to share my twin brother's testimony," this 
from a new witness. "My name is Baptizo. I love my 
Church as the Church of my fathers, — I cannot be said to 
have been born in a church into which I can come only by 
my own act. I have often considered its advantages. It 
has no hierarchy, no system of ecclesiastical tyranny. 
Each separate body stands independently on its own foun- 
dation, each a little self-governing community, holding 
simply fraternal relations with other such bodies. These 
separate bodies have cohesive elements, visible, as in the 
Bible, Baptism, Communion, and invisible in an unwritten 
creed of much uniformity and power, without being fettered 
by the elaborate standards of a written creed. I am glad 
also that in this Church my worship is not bound by a fixed 
liturgy. 

"However, though I may perhaps be untrue to my 
brother in saying so, I must admit that I have often re- 
gretted that our Church fellowship is limited by the quantity 
of water used in Baptism and the method of its application. 
Greatheart has been mentioned, with whom we both agree 
on things considered essential to salvation, but is it right 



See, Here Is Water 227 

that he and I cannot be in the same Church because he has 
had but his forehead moistened, while not a single inch of 
my body remained dry? My way is all right, but must I 
say that he is all wrong? I am told that if we make our 
form optional we destroy the special significance of our 
witness for the truth. Perhaps so. I am sorry if it is so. 
But that Greatheart, though he be as my brother in the 
flesh, and though he acknowledge the same Master as I do, 
shall not with me partake of the same mystical bread or 
drink of the same memorial cup, because of his misfortune 
in being sprinkled, is more than I can agree to. That makes 
the table one of disunion, rather than communion. The 
Scriptures nowhere make Baptism a requisite for Com- 
munion. 

"Now as to the private interpretation of Scripture as our 
only guide, we find that we cannot reach uniform con- 
clusions without a uniform interpretation. We can each by 
our own interpretation support diametrically opposite posi- 
tions. The Bible cannot be used as an infallible guide 
without infallible interpretation." 

"That is my contention," said Romanus. 

"And I admit that you have the true idea. And our 
interpretation is more narrow and mechanical than our 
theories require and does not serve the larger purpose of 
which the Bible is capable. The poetry of the Old Tes- 
tament has been interpreted as sober fact. Flights of 
rhetoric and bold imagery have been measured with a foot- 
rule. Ascriptions of praise and warm effusions of worship 
have been recast into doctrine. Parable, metaphor, exu- 
berant Orientalisms, allegories or figures of speech have 
been transmuted into dogma. There is a difference between 
treating the Bible as a living growth of the human mind 
and heart through several centuries, still capable of spiritual 
nutriment, and treating it as a collection of aerolites whose 
metallic value can only be ascertained through the blow- 
pipe and crucible. The microscopic way of looking at 
texts, disputations as to whether the preposition 'into/ 



228 Other Sheep I Have 

when used in close proximity to a pool of water, implies the 
doctrine of immersion, the chipping off of a text here and 
another there, to be put together in tessellated patterns of 
dogma, all impress me as a false and unnatural method of 
treating the Book. " x 

"We would ask the important question, of you first, 
Bap to," said the Moderator, "as you were heard before 
your brother Baptizo: Do you approve of this proposed 
unity of Christians ?" 

"We earnestly desire Christian union, and believe that it 
will come in due time, but we insist that efforts for union, to 
be permanently effective, must be along the line of a better 
understanding of the Word of God and more complete 
loyalty thereto, rather than along the line of compromise. 
We are ourselves anxious to be more perfectly instructed 

1 "Confessions of a Baptist," The Forum. New York. 

Alva M.Kerr in The Homiletic Review, New York, Funk and Wagnalls 
Company, in " Church Lessons for the Bar," thus likens this erroneous 
method to a similar one which has crept into our courts of law and 
which needs reforming: 

"The legislature passes a law, the courts so construe a word or 
phrase of the enactment as to defeat the intent of the law. The 
Church has frequently been forced to surrender the letter in order 
that it may have the spirit. 

"The manner in which our wisest lawyers and most august judges 
quibble over trivial technicalities, losing sight of both the salient ques- 
tions and the evidence, and seeing in law the end of government, dis- 
plays the very attitude of such a ritualist as sees in worship the end of 
religion. The academic sticklers for the technicalities of the law were 
the class which Christ in His day most unreservedly denounced. 

"The Church is gradually adopting a new method of Biblical inter- 
pretation. The literalist, with his word-definitions of which the author 
may never have dreamed, and the dogmatist, with his short proof-texts, 
garbled here and there without recognition of their original context 
and purpose, will soon be of the past. They are being displaced by the 
scholar who carefully studies the whole of passages and books in an 
earnest attempt to find out the real idea and intent of the author. Yet 
the courts, by playing upon definitions of a single word, still defeat the 
plain intent of a long enactment. It is by this "word-method," if it 
may be so called, that many of the most open violations of the law have 
secured immunity." 



See, Here Is Water 229 

in the Word of God, and are ready to abandon any position 
that can be shown to be out of harmony with apostolic 
precept or example. That the scholars of all churches are 
so nearly in agreement regarding the leading features of the 
Apostolic Church, such as the nature of Church organisa- 
tion, the character and functions of Church officers, and the 
number and character of Church ordinances, and that the 
opinions of scholarship are so nearly in accord with most of 
our traditional interpretations of Scripture, are highly 
gratifying to us and encourage us to believe that the devel- 
opment of Christian life and practice will be in the direction 
of greater uniformity, and that the Church of the future 
will more and more approximate our position." 1 

"You then insist that unity shall come to you and not 
that you should do aught for unity?" 

"Nay, Sire. But I believe that if ever there is organic 
unity it will begin at the baptistry. All Protestant Christ- 
endom and both the Roman and Greek churches can agree 
upon Baptism, that is immersion, which is the meaning 
of the word as used by our Lord and His Apostles. The 
great Greek Church has ever been a strong witness for it. 
The Roman Church can joyfully accept it. Anglic pro- 
vides for it. These, with all Protestants, can agree on this 
immersion, but on no substitute for it can they agree. 

"On liturgy we may differ, though there is nothing to 
prevent us from adopting that. On polity we may forsake 
our unit system on slight provocation for good reasons, but 
if men really want organic Christian union, if they are in 
earnest when they express that desire, let them join hands 
with their brethren of all centuries and climes in this truly 
Catholic and apostolic form of the ordinance of Baptism. 
Then may there be organic union without doing violence to 
the convictions of any and in acknowledged harmony with 
the Word of God and its generally recognised interpreta- 
tions. In no one thing is the scholarship of the world so 

1 A. H. Newman. 



230 Other Sheep I Have 

nearly a unit as on the practice of the Apostles and the Early 
Church in this particular." 1 

"On this point, Sire," the speaker was Anglic, "we may 
indeed all agree. But what becomes of what we have been 
told is the more important doctrine of Bap to, the Believer's 
Baptism, to which none may be admitted without credible 
evidence of having been regenerated by the Holy Spirit, no 
inherent grace being conceded in the act itself? On this we 
could not agree." 

"And," said Radic, "what Bap to requires in immersion 
is excessively inconvenient ; at times impossible. Compared 
with that, what Anglic requires, the mere laying on of hands 
of a bishop, is easy. " 

"We, Sire," replied Bapto, "receive our doctrine, Church 
government, and ordinances directly from the New Testa- 
ment. To give up one distinctive article of our faith would 
be suicidal and disloyal to our Blessed Saviour. He either 
gave a revelation of His will to men, or He did not. If 
He did not, we are all groping in darkness. If He did, we 
are bound to receive and trust that revelation to guide 
us. If we say He failed to reveal Himself plainly enough 
to be understood by every one who will study His word, we 
charge Him with ignorance or inability to make Himself 
understood. We have God's word to sustain our method 
of Baptism, both as to its action and its substance. We 
are told that when Philip baptised the eunuch he replied to 
his question, 'If thou belie vest with all thine heart thou 
mayest ' ; which shows as plainly as words can show it, that 
personal faith was absolutely necessary before the ordinance 
could be lawfully administered to any one. We should not 
be asked to ignore the teachings and example of Christ and 
follow the inventions of men." 

"There I would explain," said Baptizo. "My brother's 
assertion involves the idea that every distinctive article of 
our faith, everything by which we are distinguished from 

1 From Robert S. MacArthur. 



See, Here Is Water 231 

other Christians, is in his view an essential part of the 
foundation of our Church, and that to us the Church of 
Christ is but the fellowship of our type of Christians alone. 
I find in Scripture no warrant for such a claim and I am 
sure that many of my fellows think as I do. I do not think 
that we as a church should act the part of a papal inquisi- 
tion and unchurch, unchristianise, and consign to purgatory 
all outside of our pale." 

"To reply to your question more directly, Sire, " resumed 
Bapto, " I would concede much for unity. I believe that if 
Protestant Christians in these United States would mass 
their forces and work as one man there is not a form of 
national or social iniquity which would not be swept away 
by their irresistible momentum.'' 1 

"That is to say, " said Anglic, "unity to save our country 
but division for reaching the world. The horizon is too 
narrow." 

"Narrow it may be," replied Bapto, "but wide enough 
for me and my country, or as wide as my faith will permit. 
Brother Anglic, we are not all wrong in our divisions. Take 
a handful of mercury, throw it on a table and see it fly apart, 
each globule a perfect sphere, but each reflecting a perfect 
image, as our sects reflect in miniature the image of the 
glorified Christ." 2 

14 But, Brother," said Anglic, " of what use is it as mercury 
until it is again united, and it is hard to make the globules 
unite if they are at all soiled, from which we might infer 
another lesson." 

"All of which goes to show," said Militant, "that the 
navy capitulates. Well, I always did prefer a sure land 
footing." 

"I am half-brother to Bapto, not his twin like Baptizo," 
said a new speaker. "I agree with him in everything 
except his one hobby, water, of which he wants plenty for 
himself, but won't give any to the children. We are as 

1 A. J. Gordon. a Ibid. 



232 Other Sheep I Have 

alike as two peas. I calculate I can be heard next. I might 
help him out or explain a thing or two for him. Like him, 
I go my own way and lean on nobody, nor care I what any 
one else does. No one dictates to me what I shall do, or 
what I shall think, or what I shall believe. My name is 
Puritan and I belong to a religious society formerly called 
Independent, but already mentioned here under the name 
of Congregational, 1 as we claim that in the people them- 
selves, as gathered in each assembly, resides the supreme 
authority for government. What I have to say may soon 
be said. But stay, I guess that my Independent friend, 
Pilgrim, can say it better." 

"Let Pilgrim be called," said the Moderator, but some- 
how those few words conveyed an impression of weariness. 

1 It is related that Henry Ward Beecher once characterised the dif- 
ference between Congregationalists and Baptists by saying that a 
Baptist was a wet Congregationalist, and a Congregationalist a dry 
Baptist. In polity and faith they are alike. 



XI 

As the Voice of Many Waters 

" TF, Sire," began Pilgrim, "I must give a reason for the 
1 faith that is in me, it must date back to a time when 
Luthrem's great ancestor assisted by others fought the great 
fight for the truth. But all the reformers of that time did 
not think as the great leader did. He was conservative 
and felt the need of the aid of the civil authority in the con- 
flict with Rome. Other reformers, once started on the path 
of the new-found liberty, would pursue it to the end. No 
half-way measures were acceptable. They would break with 
Rome in everything, in doctrine, in usage, and in gov- 
ernment, both of Church and state. The early reformers 
were not organisers, but soon one arose in Switzerland, 
Calvin by name, who gave the impress of his strong per- 
sonality to both doctrine and organisation. His opinions 
spread throughout the continent of Europe, notably in 
Germany and the Netherlands, where was formed a church 
on reformed principles, but distinctly antagonistic to the 
Lutheran, in that it would tolerate no state dependence, 
and it adopted a doctrine in reference to the sacrament of 
the altar as far as possible from the sacramental idea, 
denying not only the Romish Transubstantiation, but 
what they thought to be an equally erroneous one and 
a compromise, the Consubstantiation of Luther. These 
more radical reformers believed in but a memorial feast, and 
on that issue particularly waged relentless war not only on 
Rome but on Lutherans. The Church thus formed called 
itself by no man's name nor yet by a title of a distinctive 
233 



234 Other Sheep I Have 

doctrine or form of government, but simply by the name 
Reformed, as if they still considered it the Church, the old 
one, but made over. 

"The opinions of these reformers spread even to the land 
of my ancestors in England where the idea of independence 
from the state prevailed among a certain class. 1 Organi- 
sations were there formed to promote such independence, 
and their ideas came to include the independence of each 
company of believers, the one of the other, which on New 
Testament lines they believed to be the proper system. 
To them, wherever two or three were gathered together in 
the name of Christ there was He in the midst of them and 
there was the Church." 

"But, Brother Pilgrim," said Anglic, "you must remem- 
ber that the Church of Christ was established on earth 
nearly one hundred years before there was any New Testa- 
ment. The Church was established on Pentecost, a.d. 33. 
There was not a line of the New Testament written until 
twenty years after that, and the whole book was not 
finished until sixty or seventy years later, and then nobody 
had the whole of it, but only a fragment. The Church was 
a Divine institution set up by God and propagated by God, 
and the New Testament was written in fragments, now and 
then, to instruct the Christian churches already established. 
The New Testament was never written to aid men to make 
their own churches after their own ideas. That was an 
error of the Reformation." 

1 The early Puritans had been merely dissatisfied members of the 
Church of England, asking for the removal of a few offensive ceremonies, 
for the withdrawal of prelatic pomp and jurisdiction from the bishops, 
for their association with the clergy in national and diocesan synods, and 
for the erection of a more efficient discipline for both clergy and 
laity. They wished neither to leave the Church, nor to abolish or 
alter radically its liturgy, nor to eradicate episcopacy. They were dis- 
tinct from the small body of Separatists or Brownists, who in America 
were represented by the Pilgrim Fathers, and who rejected the very 
idea of a national Church. — Robert Ellis Thompson, in The Historic 
Episcopate, Philadelphia. Presbyterian Board of Publication. 



As the Voice of Many Waters 235 

"Well, Brother Anglic," continued Pilgrim, "we will pass 
that point. I was about to remark that these ideas of my 
ancestors also came to include a certain form of theology 
enunciated by the reformer Calvin. " 

"And I know it well, this Calvinism," said Baptizo. 
"My ancestors believed it. It is mediaeval. It involved 
a belief ten times less Christ-like than the Romish doctrine 
that an infant dying unbaptised was necessarily damned. 
According to that belief, the consequence to us of the fall of 
our father Adam were foreseen in the councils of eternity, 
and provided for by the voluntary sacrifice of one member of 
the Trinity. But the benefits of this sacrifice, which might 
have been extended to all the race, were parsimoniously 
limited to an elect few, chosen without reference to charac- 
ter or achievement, but solely through the exercise of the 
absolute sovereignty of the Divine will. The rest were 
remanded to the everlasting misery which the sins of their 
first parents had entailed upon them, and which they had 
also invited by repeating ignorantly or wilfully the original 
transgression. The flagrant injustice of consigning to ever- 
lasting misery countless millions of the human race, steeped 
in the darkness of heathenism, unconscious of a Divine revela- 
tion, who have never even heard of the name of the world's 
Redeemer; the organised and perfunctory cruelty of insur- 
ing the production through coming centuries of swarming 
myriads of human beings endowed with exquisite capaci- 
ties for pain, to be poured, in a voluminous cataract, as 
inextinguishable fuel for the ceaseless fires of hell ; the utter 
arbitrariness of the punishment, the cold, hard implaca- 
bility of the sovereign whose single eye exists for his own 
glory, and who saves the few and damns the innumerable 
many for the same object — all this constitutes but a feeble 
presentation of the moral enormities of the Calvinist's 
system. Complicated with this is a view of the sacrifice 
of Jesus that disfigures its moral import, converting its 
sublime and awful tragedy into a legal or commercial 
propitiation of the Divine wrath. 



236 Other Sheep I Have 

"Thus came the singular anomaly of a religious body 
taking its religion from Jesus Christ and its theology from 
John Calvin. The two will not mix. They stand in logical 
and practical contradiction. There is eternal warfare 
between them. Either Calvin will conquer Jesus, or Jesus 
will conquer Calvin. There can be no doubt as to the 
result. For a long time Calvin seems to have had the 
supremacy, but the Spirit of Jesus has slowly but surely 
made itself felt in the hearts and lives of good men and 
women, who have ignored the theology in their practical 
devotions to its religious truths. This revival of the Spirit 
of Jesus means the final extinction of a theology so entirely 
at war with the truth the Master taught. 1 Presbus once 
believed this doctrine, but I doubt if he does to-day. I 
doubt if any of the Reformed faith will now teach it unal- 
tered. In fact, nobody could stand such a damnable system 
of theology." 

"Theology be d . Excuse me. I was about to say 

bother theology — all theology, not only this system which 
Baptizo justly calls damnable. His word misled me for a 
moment." It was the plain business man who spoke. 
"What do we know about theology anyhow? What 's the 
use of guessing and building up such systems from our own 
imaginations when we don't know anything about it? If 
God had wanted us to know, He would have told us. But 
what gets me is the impudence of the thing, for us to stand 
here in your presence, a being who knows all God's economy 
from the beginning and for all time to come, and say that 
our elaborately built-up systems of theology are God's 
plans. Some say one thing, others another. I state my 
belief and at once somebody tells me I lie. " 

"My Brother," said the Moderator, "is it different here 
from what it is always in the ever presence of God? " 

"True, Moderator, I forgot. But it does not seem the 
same for we cannot see God. But in either case we are 
impudent, to say the least." 

1 "Confessions of a Baptist," The Forum.' 



As the Voice of Many Waters 237 

"I see that I have touched on an unpleasant subject," 
said Pilgrim. "But to proceed. This idea of the inde- 
pendence of Church government from secular government, 
of which I was speaking, came to this country with my 
ancestors where they abode. They in the reaction made 
the Church the master of the state. Originally they had 
planned more particularly to be independent of our Mother 
Church in England. Here Puritan's ancestors also came, 
but they did not desire an independence of the Mother 
Church to which they still belonged, but only to obtain a 
strategic position from which they could purify that Church 
according to their own ideas of right. In the end, inde- 
pendence of that Church came to them also and then we 
both gradually grew together as one, organising on the plan 
of the congregational unit. For a time the ancestors of 
both of us refused even to federate with their own brethren 
in other local churches, for to them associationism led to 
consociationism ; consociationism led to Presbyterianism ; 
Presbyterianism led to Episcopacy; Episcopacy led to 
Roman Catholicism, and Roman Catholicism was an ulti- 
mate fact." 1 

"Then," said Romanus, "if they had followed out the 
line they would have had unity, and the present inquiry 
would have been useless. " 

Pilgrim passed this remark unnoticed. 

"But this is not our practice to-day. We have come to 
at least a voluntary federation, though the ultimate govern- 
mental authority is the individual congregation in which 
each member has a voice. In that we are like many of our 
separated brethren, notably the Baptists and certain 
Lutherans. 

"But we have stood for that representative American 
thing, Liberty, and in that particular we have done more 
for our country by the diffusion of our ideas than has any 
other body. As individual churches we may use our liberty 
to experiment in all things without ecclesiastical cen- 

1 Nathaniel Emmons. 



238 Other Sheep I Have 

sure, always, however, deferring to the warrant of Holy- 
Scripture. 

"We have no set form of public service. As non-liturgi- 
cal churches, we are perhaps more of a preaching, or rather a 
teaching organisation, whereby we try to enrich the spiritual 
life in ourselves and apply it to others, rather than a system 
whereby worshippers meet together to give common expres- 
sion to their reverence and love. Both functions are 
legitimate and important. For missionary work or great 
reforms the teaching form is more necessary. In that con- 
nection we have always stood for learning, — for liberal 
education both in pulpit and pew. 

"On these lines we have built up a church system which, 
though we do not claim it to be the best, for no one can be 
said to be the best in everything, all having good points, it is 
yet one which has shown results in Christian life, good 
works, liberality and missionary zeal. " 

"Brother Pilgrim," said the Moderator, "what say you 
to the important question? Have you desired unity?" 

"We have both desired it and worked for it, as our 
records show. We have now adopted not only federation 
among ourselves, but we have suggested a universal federa- 
tion of Christians. At one time we had a working agree- 
ment with Presbyterians, but by that we were worsted. 
As we are bound by no fixed rules, and as our Church his- 
tory has not covered such a length of time as to fix our 
habits unalterably, our ways, moreover, not being very 
distinctive, we are free to adopt anything which we can be 
shown is important in order to secure a greater compactness 
in Christian work. To the formal offers of Anglic we made 
formal answer, asking for consultation. We can accept 
his first three articles and, in what he has been pleased to 
say is a truly fraternal and Christian spirit, we have said 
that we might even find nothing objectionable in diocesan 
episcopacy, providing that the just liberty of local churches 
and local bishops be not disturbed. 

"As to a liturgy, each is free to adopt what may be thought 



As the Voice of Many Waters 239 

best, as many of our congregation have done already. To 
my mind the liturgy of Anglic appeals strongly. z 

"In our own proposals for universal unity, which are the 
broadest and the most hearty of any yet presented, we look 
to both a closer co-operation and, if feasible, organic union. 
Our basis all Protestants, at least, including Anglic, can 
agree on. We maintain a right to conscientious varieties 
of faith and order, recognising that such union can come 
only, not by the submission of any, but by the liberty of all, 
under Jesus Christ. I look forward with longing desire 
and increasing hope to such a unity of the Church of 
Christ, — to the time when sectarianism will be looked back 

1 This freedom enables a church to order its worship as seems most 
fitting to its members. The founders of the Congregational churches 
in the United States came out from the liturgical system of the Church 
of England into what they rightly deemed the liberty of unprescribed 
form and unfettered, or, as they said, "unstinted" prayer. They 
rejoiced in their freedom of access to God in public worship, in words of 
supplication, or thanksgiving suited to the actual experiences of the 
hour. Indeed, many of them doubted the rightfulness of the use of a 
rigid liturgy at all ; and the Prayer Book seems to have been one of the 
rarest of volumes in early New England libraries. Congregationalism, 
as a whole, has always found the liberty of a non-liturgical worship 
congenial to its tastes and adapted to its spiritual profit. But no pre- 
scription prevents any church that finds beauty and appropriateness 
in appointed forms of supplication, or common confessions of faith, 
from employing these methods of worship if it sees fit. Nor does any 
rule ordain the exact form or proportion of the various elements entering 
into public worship. Each church is free to adapt its methods to its 
own necessities. There has been throughout the recent history of the 
denomination a constant tendency to increase the variety of the services 
of the house of God by a larger use of music, by responsive reading of 
portions of Holy Writ, by the employment of printed outlines and forms 
of worship; but these modifications have not deprived the sermon and 
the unwritten petition of the central place in Congregational worship 
which they have always occupied. There is also noticeable in many 
churches an increasing observance of the great memorial days of the 
Christian year, — Christmas, Good Friday, and Easter — days which 
the Fathers carefully left unmarked. — Williston Walker, in History of 
the Congregational Churches in the United States, New York, Charles 
Scribner's Sons. 



240 Other Sheep I Have 

upon with shame as both a weakness and a dishonour. But 
if this unity is ever to be accomplished it cannot possibly be 
by the absorption of one sect into another sect, but by the 
free, frank, and mutual recognition in each present Church 
organisation of the liberties and the spiritual life of its 
sister organisations. 

"The Congregational churches might well be willing to 
surrender something of their ecclesiastical freedom; they 
might well be willing to enter a federation with other churches 
or even an organic unity ; but in such a federation there must 
be recognised the right of each Church to an independent 
existence, an inherent right which may possibly be surren- 
dered, but not repudiated, seized, or trampled under foot. " z 

"We thank you, Pilgrim, for your testimony," said the 
Moderator. "At this time it is refreshing. " 

11 Moderator, " said Puritan quickly, "I would like to add 
a few words to what my brother Pilgrim has said, to whom 
I delegated most of my speaking because he was better able 
to do it. But I am not quite satisfied with his statements. 

" I do not expect a true sectarian to recognise merit in any 
sect but his own, though a thorough-going sectarian is an 
anachronism in this age. As Pilgrim has said, there is good 
in all. Anglic has developed aesthetic worship; Presbus 
conservative force and doctrinal organisation; Method 
aggressive home missionary zeal, and one who has not been 
heard, who is known simply as Friend, simplicity and indi- 
vidual piety, as distinguished from the collective or churchly 
piety of Anglic with his historic continuity, liturgical order, 
and communal habit of prayer. This Friend has blessed 
Christendom with the truth that inward life is as important 
as outward ceremony, and that the individual can come to 
God without the intervention of a priest or prescribed 
ritual. 

"We, Pilgrim and myself, stand for liberty in thought, 
worship, and Christian life. We may simplify our services, 

1 Lyman Abbott. 



As the Voice of Many Waters 241 

or enrich them, or adopt one method for one service and the 
other for another. But now I come to the point where we 
differ, and it is the point on which you are urgent. I think 
that if, for the sake of unity, we were to agree to anything 
which would do away with our characteristic ecclesiastical 
•liberty we should lose our right to exist. I would then have 
no reason for being what I am except that I was born so. " 

"A reason which embodies safety," said Romanus. 

Puritan continued undisturbed: 

"This liberty we now possess because we have given up 
certain advantages of organic unity, to secure the advan- 
tages of local self-government; and we cannot add the 
advantages of organic unity, which some of us like Pilgrim 
covet, without foregoing the advantages of local self-gov- 
ernment. We would even lose the advantage of being able 
to change, if change were shown to be desirable, in order to 
promote union. Anglic cannot alter his liturgy, or Presbus 
his creed, without long and hot discussions, heart-burnings, 
and formal conventional action. Our Church, tethered 
neither to liturgy, creed, or method, can indeed try all sorts 
of experiments, liturgical, practical, and even doctrinal, 
without producing that injury which experiments on a 
large scale are always apt to produce, even when they are 
finally partially successful. 1 I think that any of us who 
are aiming for unity on the lines proposed are not true to 
our principles." 

"So, Puritan," said the Moderator, "you and your 
brother Pilgrim do not agree. This is sad to know. Your 
words imply that though you may not be an active opponent 
of the unity wished for by so many of your fellow Christians, 
you are at least lukewarm, and as such it is harder for you 
to please any. But who is this?" 

In place of Puritan and Pilgrim a new witness appeared, a 
refined and dignified man, of scrupulously correct appear- 
ance, and giving the impression of being possessed of a 

1 From " Confessions of a Congregationalist," The Forum. 
16 



242 Other Sheep I Have 

sufficiency of this world's goods. In general appearance he 
was not unlike Anglic. 

On seeing him, Pilgrim again rose to say : 

"This is he who was my brother, but I have disowned 
him." 

"And why, Pilgrim? Your brother? And was he in 
fault?" 

"In grievous fault, Sire. I am ashamed to say it, but he 
has denied our Lord and Master, and yours, our Saviour 
Jesus Christ. Our Divine Master, he says, was but a man 
as we are." 

"'Tis passing strange. How came this, Pilgrim?" 

"By the worship of human intellect, by super-education, 
by zeal for doctrinal debate rather than practical piety. He 
cannot abide emotion, and would be disgraced to show it." 

"Would he be heard here?" 

"His actions would so imply." 

"Would that be fitting, think you, in the presence of the 
particular representative of that Lord and Master whom he 
denies?" 

"I have no hard feeling against him, Sire. He is my 
brother, though in error. It is not mine to judge or punish. 
We have outlived that error. In many ways he is lovable. 
He is for the uplift of humanity. He is gentle and unselfish, 
has a strong sense of duty and is morally correct." 1 

1 Unitarianism has been mainly negative; it has been largely destruc- 
tive; but yet the man must be wilfully blind who cannot see the service 
that Unitarians have done to religion in sweeping away the superfluous 
and pernicious rubbish with which Calvinistic puritanism had overlaid 
the essential truths of Christianity. Unhappily, they did not stop there. 
Too many of them parted with their Christianity altogether; and yet, 
throughout the whole Unitarian movement there have always been, 
as there still are, thousands of Unitarians whose Christian faith remained 
both simple and sincere. In the revolt from Calvinistic puritanism 
they have been carried away into an indiscriminate hatred of all ecclesi- 
astical authority, which was perfectly natural, and so to a rejection of 
the ancient formulas of Christian faith, which was even more to be 
regretted; but thousands of them have lived and died with a tender 



As the Voice of Many Waters 243 

"Does he desire this unity?" 

14 1 have not asked him, Sire, for we are apart. But if he 
does it will avail not, for in our faithfulness to our Christ 
we could not go with him. " 

"Who would next be heard?" asked the Moderator, and 
the would-be witness withdrew. 

"There has been mentioned one, Reformed. Is he 
present?" 

"He is not, Sire," replied Pilgrim. 

"Know you if he would wish for this unity?" 

"My impression is, Sire, that he believes too strongly in 
his characteristic faith to abate one jot of it for such a 
reason." 

"Then this Friend of whom you spoke; is he present?" 

"Probably not, for he is distinctly apart and agrees not 
with others of the Christian faith." 

"Would he desire this unity?" 

" My opinion is that he is a separatist from such cause as 
could not be abated. For one thing, he is apart from all 
Christians in that he believes not in ordinances, to say 
naught of sacraments: neither in Baptism nor the Supper 
of the Lord. He substitutes for a rule of life derived from a 
study of the Scriptures what he deems Divine personal 
revelations, which was a thing particularly obnoxious to my 
ancestors because they believed in a literalism of interpre- 
tation of the Word of God. For the hatred then engen- 
dered against those early Friends, who were fierce and 
aggressive, there was one excuse, that their exterior forms of 

personal love for the Saviour, and with a depth of personal faith and 
trust in Him which might put to shame the cold-hearted worship of 
many whose dogmatic formulas are incomparably more correct. In 
fact, one cause of the Unitarian revolt was just this, that the then exist- 
ing popular theology of New England — and of old England too for 
that matter — had lost the personal Christ in a maze of dogmatism con- 
cerning Him; and the best constructive service that Unitarianism has 
thus far done has been to magnify the personal Jesus as the Ideal Pat- 
tern Man, and so to exalt His half-forgotten human character to its 
3Ust place in Christian contemplation. — The Church Standard. 



244 Other Sheep I Have 






demonstration, as practised in that day, would, if done in 
this, have brought them before the police court and into 
examination as to mental sanity. I They were not at all 
the mild, meek, inoffensive modern variety to which we are 
now accustomed. " 2 

Without comment, the Moderator simply asked: 

"Whom else then have we to hear?" 

1 Williston Walker. 

2 There was neither Baptism nor Sacramental Supper; those outward 
and visible signs were absent, but inward and spiritual grace was there, 
and the thing signified is greater than the sign. . . . 

For the first time the sect [in Pennsylvania] was charged with the 
responsibility and conduct of government. Hitherto it had been pub- 
licly known by the fierce and defiant and often outrageous protests of 
its representatives against existing governments and dignities both in 
state and Church, such as exposed them to the natural and reasonable 
suspicion of being wild and mischievous anarchists. The opportunities 
and temptations that came to those in power would be a test of the 
quality of the sect more severe than trial by the cart- tail and the gibbet. 
The quakers bore the test nobly. . . . 

The failure of Quakerism as a church discipline is conspicuous. There 
is a charm as of Apostolic simplicity and beauty in its unassuming 
hierarchy. . . . But it was never able to outgrow the defects incident 
to its origin in a protest and a schism. It never learned to commend 
itself to men as a church for all Christians, and never ceased to be, even 
in its own consciousness, a coterie of specialists. . . . Claiming no 
divine right to all men's allegiance, it felt no duty of opening the door 
to all men's access. It was free to exclude on arbitrary and even on 
frivolous grounds. As zeal decayed, the energies of the society were 
mainly shown in protesting and excluding and expelling. God's hus- 
bandry does not prosper when his servants are over-earnest in rooting 
up tares. — From Leonard Woolsey Bacon in, A History of American 
Christianity. New York. Charles Scribner's sons. 






OMIKRON 
And how shall they Preach unless they be Sent? 

THE Moderator paused for some moments, but there was 
no response to his inquiry. 

In the interval, when the proceedings were thus inter- 
rupted, there was no lapse into disorder as in most earthly- 
assemblies. Instead there was unbroken silence, showing 
the most intense anxiety on the part of those present. All 
were afraid to speak lest the wished-for voice of some one 
who might help to pass this crisis might not be heard. 

At length the Moderator called Representative, who as 
the first witness and the one who had placed the case in 
order was looked upon in some sense as a leader, and asked : 

"Are there no others who would be heard? It might be 
said, and perhaps with some justice, that you have not yet 
made out a sufficiently important case to warrant this 
inquiry." 

"Alas, Sire, our case appears to have broken down. There 
are many here who had intended to ask for a hearing, who 
long for unity. I see my earnest friend from Moravia, and 
my distinctly human friend called Universal; also a mem- 
ber of the New Church. I see also one who likes to be called 
simply a Disciple, and another who is known as Christian, 
both of whom I know to be greatly interested. Here also 
is one, Salvationist, who has been mentioned, whose work 
is unity itself, for he regards not any dividing lines what- 
ever. And not only on that account is his opinion valuable. 
We would ask it, as that of a most valued friend whom we 
245 



246 Other Sheep I Have 

cannot do without. He and Romanus, though the two are 
opponents, so work together in certain lines that they do 
more than all the rest of us combined to solve the social 
problems of our great cities. Then there is one here, 
apparently waiting to be heard, whom I truly know to be an 
Israelite and one in whom there is no guile, a man of great 
wisdom and common-sense. He may be interested in our 
problem, but if not, he can give us most useful advice. 
But all hesitate to speak further because we are all dis- 
couraged. We agree with you in the opinion that we have 
made but a poor showing and that it is useless to proceed 
further." 

Representative having thus broken the spell by speaking, 
Objector was on his feet. Said he: 

"You may recall, Sire, that in the beginning I took the 
then unpopular ground that these divisions, which we seek 
to do away with are not necessarily all for evil. I did not 
then think this inquiry of importance. I must confess that 
I have since felt a greater interest which has come from 
watching these proceedings, though much of my original 
opinion remains. Now I would concur with Encourager, 
but I have different reasons for my opinion. He sought to 
show that there are not so many discouragements, and so 
found encouragement. I would seek to find it by admitting 
that all the so-called evils do exist, but yet while continuing 
in my first opinions, take away the sting of disappointment 
by claiming that there is mach good in all the present con- 
ditions. It would seem as if this offence of disunity must 
needs come, almost as if by Divine appointment. 

"We have seen how certain earnest men set forth to 
reform the Church of Rome. The protest of northern 
Europe against the abuses and corruptions prevailing in 
that Church was articulated in the Augsburg Confession. 
Over against it were framed the decrees of the Council of 
Trent. Thus the lines were distinctly drawn and the war- 
fare between contending principles was joined. Those who 
fondly dreamed of a permanently united and solid Pro- 



Preachers Must be Sent 247 

testantism to withstand its powerful antagonist were de- 
stined to speedy and inevitable disappointment. There 
have been many to deplore that so soon after the protest of 
Augsburg was set forth, as embodying the common belief of 
Protestants, new parties should have arisen protesting 
against the protest. The ordinance of the Lord's Supper, 
instituted as a sacrament of universal Christian fellowship, 
became, as so often before and since, the centre of conten- 
tion and the badge of mutual alienation. It was on this 
point that Zwingli and the Swiss parted from Luther and 
the Lutherans. On the same point, in the next generation 
of reformers, John Calvin, attempting to mediate between 
the two contending parties, became the founder of still a 
third party, strong not only in the lucid and logical doctri- 
nal statements in which it delighted, but also in the posses- 
sion of a definite scheme of republican Church government 
which became as distinctive of the Calvinistic or Re- 
formed churches as their doctrine of the Supper. It was 
at a later epoch still that those insoluble questions which 
press most inexorably for consideration when theological 
thought and study are most serious and earnest — the ques- 
tions that concern the divine sovereignty in its relation to 
human freedom and responsibility — arose in the Catholic 
Church and in the Reformed churches. 1 

"We in America have much to be thankful for, under 
Providence, for this disorganised Christendom abroad, 
divided and subdivided into parties and sects, which sent 
us Christian material. Without those conditions and the 
intolerance coming from them, which drove the various 
Christian peoples to our shores, there would have been no 
America as it now is. Also cruel wars and persecutions 
accomplished a result in the advancement of the Kingdom 
of Christ which the authors of them never intended. Two 
mighty nations had tried in vain to subject the New World 
to a single hierarchy. What they failed to do in building 
up a nation, divided Christendom did. 

1 Leonard Woolsey Bacon, A History of American Christianity. 



248 Other Sheep I Have 

"No widely extended organisation of Church discipline 
in exclusive occupation of any country has ever long avoided 
the intolerable mischiefs attendant on spiritual despotism. 
It was a shock to the hopes and the generous sentiments of 
those who had looked to see one undivided body of a 
reformed church erected over against the mediaeval Church 
from the corruptions of which they had revolted, when they 
saw Protestantism go asunder into the several churches of 
the Lutheran and the Reformed confessions. My friends 
here, with many others, even now deplore it as a disastrous 
set-back to the progress of the Kingdom of Christ. But in 
the calmness of our long retrospect, it is easy for us to recog- 
nise that whatever jurisdiction should have been established 
over an undivided Protestant Church, would inevitably 
have proved itself, in no long time, just such a yoke as 
neither the men of that time nor their fathers had been able 
to bear." 1 

1 Leonard Woolsey Bacon, A History of American Christianity: 
And there is no doubt that this comminution of the Church is frankly 
accepted, for reasons assigned, not only as an inevitable drawback to 
the blessings of religious freedom, but as a good thing in itself. A 
weighty sentence of James Madison undoubtedly expresses the pre- 
vailing sentiment among Americans who contemplate the subject merely 
from the political side: "In a free government the security for civil 
rights must be the same as that for religious rights. It consists, in the 
one case, in the multiplicity of interests, and, in the other, in the multi- 
plicity of sects. The degree of security in both cases will depend on 
the number of interests and sects." And no student of history can 
deny that there is much to justify the jealousy with which the lovers 
of civil liberty watch the climbing of any sect, no matter how purely 
spiritual its constitution, toward a position of command in popular in- 
fluence. The influence of the leaders of such a sect may be nothing 
more than the legitimate and well-deserved influence of men of superior 
wisdom and virtue ; but when reinforced by the weight of official religi- 
ous character, and backed by a majority, or even a formidable minor- 
ity, of voters organised in a religious communion, the feeling is sure 
to gain ground that such power is too great to be trusted to the hands 
even of the best of men. Whatever sectarian advantage such a body 
may achieve in the state by preponderance of number, will be more 
than offset by the public suspicion and the watchful jealousy of rival 



Preachers Must be Sent 249 

At this point a new speaker was heard : 

"It is all very well to comfort ourselves by considering 
the advantages of disunion, but that is not the practical 
question. I and my kind must simply have relief, for we 
are those most affected by the conditions as they are. " 

"And who may you be?" inquired the Moderator, who 
showed considerable interest. 

"My name is Zelotes. I am he whose business it is to 
spread the good tidings which should be glad, the Gospel, to 
those who have not heard of it, and in other lands than our 
own." 

"A missionary," said the plain business man. "Why 
did n't he say so? And a foreign missionary. Let him be 
heard." 

"If it is the Moderator's pleasure," suggested Great- 
heart. 

" It will surely be his pleasure, if it is Greatheart's wish, " 
said Charity. 

"Yes, good Charity. He shall be heard," said the Mod- 
erator. 

"Thank you, Sire," said Zelotesx "My message is 
important. I will make it as brief as possible. 

"In my opinion the time to champion diversity as a 
desirable thing has long passed, and I think that the time 
should be passing when it is thought desirable to make the 
careless statement that we have unity enough already, that 
we are virtually one in all things essential. Neither on the 
sea, nor on the land, nor in the sky, is there a wonder like 
the perversity which impels men to invent and go on 
inventing religions and sects, and then persecute others on 
account of them. « With us, this unity is a practical ques- 
tion and we are pondering and debating it more and more 
earnestly. We cannot give up the effort to attain it, or 



it by the overgrowth of a rival, is sure to be regarded with general 
complacency. 

x Lew Wallace, The Prince of India. New York, Harper & Brothers. 



250 Other Sheep I Have 

rest content with things as they are. It is in our foreign 
mission fields that the longing for unity is deepest and 
strongest. There we see more clearly the necessity for a 
united witness. There we are driven to deal with essentials 
and to disregard matters of secondary importance. There 
we ourselves, among ourselves, are particularly united, for 
we are drawn together by a sense of a common cause and a 
common effort, as well as by the pressure of the surrounding 
heathenism. We cannot wish to perpetuate in these lands 
the divisions which we find so unfortunate in our own land 
at home. They are a hindrance, and we need every help. 
Militant will appreciate our condition when I say that our 
forces are so few, while the struggle is so fierce. But the 
promise of victory is so splendid. We are necessarily but 
the outposts of the Christian army which is moving forward 
to conquer the world for Christ, and it is inevitable that we 
must feel most keenly the difficulties and discouragements 
arising from a divided Christendom behind us. We are 
face to face with the entrenched religions and philosophies 
of ancient peoples. At the best we feel as if we were 
unsupported, because, by distance, we are cut off from the 
companionship and personal encouragement of our fellow 
Christians. 

"Nor is the discouragement only personal. We realise 
how hard, nay how impossible it is to explain to such 
peoples the reasons for these divisions which have rent the 
Church. In so many instances they have ceased to be 
living issues, and we sometimes have difficulty in explaining 
them to ourselves. 1 In most cases the peoples whom we 
have reached and who are now members of particular 
branches of the Christian Church, are so merely because 
those who have reached them belong to such branches. 
They have no interest in the questions which have caused 
the divisions, and which have given titles to various sects. 
They have inherited none of the traditions and do not share 

1 The Spirit of Missions. 



Preachers Must be Sent 251 

the temperament which brought those sects into being. 1 
We do not face denominational instincts, yet we are sent 
out by authorities who compel us to teach as if we did. We 
are before a reasoning class of seekers after truth to whom 
we are compelled to give a just reason for the creed which 
we teach, the particular doctrines for which our particular 
branch of the Church may stand. It does seem to me that 
we waste time and energy in guarding that which is truly no 
longer a living issue, and with us time is scarce, and energy 
is valuable because it is in great demand as a necessity. 2 
And to think how meaningless the whole thing is and the 
folly of it. If unity were back of us at home how simplified 
would be the problem. Then could we preach Christ and 
Christ crucified only. We may allow the statement that 
the Church may be divided, but should we admit that 

*If we are to describe the state of things in China to-day it will be 
something like this : Christian missions from all the great countries of 
the world are working here, each on its own lines and each perpetuating 
its own ecclesiastical character. There is the great mass of the Roman 
Catholics separated from the Protestant churches by what appears to 
be an impassable gulf; the Greek Church, a small mission, but repre- 
sentative of a vast body of Christians in Europe and Western Asia, 
which is separated from Protestants and Roman Catholics alike; the 
Protestant missions sent out by the churches which arose at the time 
of the Reformation, or have sprung from those bodies since; and the 
Anglican communion, which is historically Catholic and at the same 
time reformed. All these bodies are separate and not in communion 
with one another. 

From this state of division all sorts of evils have arisen, rivalry and 
competition, needless reduplication of churches and institutions, jeal- 
ousy and misunderstanding, and as a gross result of all, a divided witness 
for Christ and a weakened influence for Christian life and morality in 
the face of the heathen world. One knows that these evils are tempered 
by the exercise of common sense and Christian feeling, but they exist 
nevertheless. — F. R. Graves, Bishop of Shanghai. 

2 Energy used in competition can not be used in progression. The 
tug-boat captain who put an ocean liner's whistle on his boat used so 
much steam in blowing the whistle that he stopped the boat. — Chas. 
Samuel Tator, in "The Mad Race for Souls," Success Magazine, 
February, 191 1. 



252 Other Sheep I Have 

Christ is divided? If the difficulty were left to us to settle 
on the field, without interference, we would soon make an 
end of it, for there the necessities of the case preclude inde- 
pendent work even by the most bigoted denominationalist 
among us. Somehow in the presence of the enemy we 
forget to antagonise those fighting with us. Then each 
man's individual opinion does not count. It is simply how 
to win. Our calling begets brotherly love and precludes 
narrow-mindedness. " 

"It is a growing opinion in the home lands," said Anglic, 
"that in this matter of unity, missions must furnish, if not 
the solution, certainly one impulse to grapple with the 
problem, and the spirit of love and sacrifice in which it must 
be solved. 1 From a practical unity, evolved on mission 
fields, may come the reflex action which may bring the solu- 
tion of the problem at home, in the way in which in England 
the civil service was reformed. That was in an unworkable 
and scandalous condition, rotten to the core. Then came a 
time when a strong civilian colonial service was needed, 
without which there could be no successful colonial govern- 
ment. That seemed impossible under a home government 
which included a corrupt officialism, the reform of which also 
seemed impossible. The Empire could not live without the 

1 If the Church of England is set, as we believe, in the middle place, 
holding tenaciously to the immemorial creeds and customs of the 
Catholic past, and yet claiming and appropriating the fresh light and 
new lessons that come with the progressive ripening of the human mind; 
if our position in God's time may prove to be a mediating one in the 
western world, then you may face your problems with an eager hope. 
Nay, more — and I say it advisedly — it probably rests with those in 
the great mission fields to take steps in advance toward the Christian 
unity of the future which seems wholly impracticable to our stereotyped 
divisions at home. The imperative requirements of native converts, 
the necessity of shaping truly native churches, the brotherliness of 
missionaries who are serving the same Master with the same spirit, 
under the same difficulties, the repeated suggestions of combined effort 
in regard to medicine and higher education — all these things force the 
pace and offer an opportunity to a Christian statesmanship. — Joseph 
Armitage Robinson, Dean of Westminster. 



Preachers Must be Sent 253 

colonies, so great-hearted men on the colonial field under- 
took the reform there and made the service what it should 
be. It became an object lesson, and the desirability of the 
results was so manifest that there was imitation at home 
and soon a thorough reform there. The outpost showed the 
main army the way and in a twinkling the victory was won. 
The child taught the parent wisdom. From very shame he 
reformed." 

"But I have not had all my say," urged Zelotes. "Per- 
mit me to give more details. I am urgent because our need 
is imperative." 

"Would it not be well," asked Objector, "to know from 
Zelotes what church it is that claims him; otherwise we do 
not know how to weigh his testimony." 

"Is that necessary, Sire?" asked Zelotes. "From what 
I have just stated you may infer that I do not wish to dwell 
upon the divisions of Christendom. I do not wish to be 
heard as a representative of any one class, only in the light 
in which we appear to those without, as Christians. " 

The Moderator ruled that the request was uncalled 
for. 

"Then, Sire, I proceed at once to state our troubles. We 
have an immense task set us. It has been calculated that 
we still have from 1,000,000,000 to 1,200,000,000 human 
beings to reach in the non-Christian world. Our entire 
working force amounts to not more than 20,000 men and 
women. Of these some 5,500 are men particularly edu- 
cated and set apart for the work ; that is they are ordained 
men. A Scotchman will appreciate the statement when I 
say that that proportion would not give two such ministers 
to such a number of heathen as would be equivalent to 
the whole of his great city of Edinburgh, and if the whole 
of the greatest city of the civilised world, London, were 
heathen, the allotment would be but twenty-seven. * This 
proportion would require that each of us reach about 

1 From statement of Dr. Barton at the World Missionary Conference 
at Edinburgh, 19 10. 



254 Other Sheep I Have 

166,666 souls as our share of the work. Some human life- 
times have been occupied with the conversion of one. 

" For our work, we have been furnished with what has 
been considered a liberal support. In the year 1909 twenty- 
five million dollars were contributed for our work in foreign 
lands, which sum, large as it seems, is roughly about two 
cents or one penny for the conversion of each member of the 
non-Christian world. 1 I have heard some one here state 
the disproportionate amount it takes for each convert 
already made. The difficulties from want of men and 
means would both be greatly overcome if there were unity 
at home, among those who do not appreciate the drawbacks. 
If they did, their first step towards making their contribu- 
tions effective would be to insist on home unity. By that 
we could at least double the effectiveness of the present 
working force and increase its numbers. 

"With more members, we could better specialise, for we 
have to work in such various ways. To specify, in Africa, 
for instance, we have to face a condition which is best met 
by medical work on our part. In that way we can there 
best reach those we would by giving them something they 
have not. There the followers of a false prophet are doing 
effective and rapid work. The land is more rapidly becom- 
ing Mohammedan than Christian. In other pagan lands 
we must educate the darkened intellects, both adults and 
children, before we can reach them. Eight thousand more 
workers are needed in India where fifty millions are willing 
to be taught and are begging for a knowledge of Christ. In 
China we fight against indifference. In Japan the diffi- 
culty is to prove that veracity and chastity are virtues. 
There we have made a mistake. Because we are dealing 
with an intellectual people, we have dwelt on the doctrinal 
and controversial side of Christianity, but there it is Christ 
and not doctrine that appeals. In fact, modern civilisation 
itself is to-day the greatest hindrance to the Gospel. And 

1 The Christian, London. 



Preachers Must be Sent 255 

we have need to care lest the worship of intellect lead to 
moral skepticism. 

"Then there are the Jews to reach in many lands, and it 
is sad to say that by many nations the picture of Christian- 
ity which is presented to Jewish eyes is a very sad travesty 
of the truth. 1 In this category I might particularly 
mention one nation, the Russian. " 

"And why," asked Greatheart, "should you try to con- 
vert the Jews? They are a religious people, conscientious, 
and of unblamable lives. They are ruled by the precepts 
of the true God. Those of this country are mostly enlight- 
ened and themselves do missionary work in other lands. 
In liberality for the support of such work they put the 
Christians to shame. They believe not in Christ, but 
neither does Puritan's disowned brother. As well try to 
convert him. Were it not better to work with those who 
have never heard of Christ?" 

"Brother Greatheart," resumed Zelotes, "in that sug- 
gestion you may be right. I cannot say. But Christ 
Himself set us the pattern in the Early Church. Since the 
first Jews were persuaded to believe in Him, a Jew like 
themselves, the work has gone on, more successfully at the 
beginning than now, because then we were more in earnest 
in the work and more united. But I do contend that a Jew 
is not a heathen and should not be treated as such. But as 
we have the opportunity, we can tell them who their Jesus 
was, though many of them in Christian graces are more 
Christ-like than are we. 

"But there is one thing that I wish understood as my per- 
sonal opinion. When speaking of unity I mean that I wish 
it to be of such a kind as will prevent the hindrances to our 
work which are due to the disunity now existing both at 
home and in the field. Some of my fellow- workers would be 
content with a unity of Protestants. But we have to face a 
far larger and graver question. Unless Church union can 

1 William Ewing. 



256 Other Sheep I Have 

embrace all Christians, Catholic and Protestant, the prob- 
lem will be nearly as far from solution as ever. One sees 
sometimes an uncharitable map which professes to be a 
map of the world's religions, with black for the heathen, 
dark gray for the Catholics, and white for the Protestants. 
That is an image of which we have to rid our minds. We 
have to remember that Christianity is a greater thing than 
Protestantism and to widen our minds and hearts to enter- 
tain the conception of a unity which shall embrace all. We 
have to confess that the practical difficulties are at present 
insurmountable. But yet we must recall to our minds the 
fact that Church unity, with the majority of Christians left 
out, would be no solution of the problem. If the difficul- 
ties are insurmountable now, they may not be so forever. 
What we have to see to is that in our efforts at partial 
reunion we do not erect additional barriers against the 
larger unity for which we hope and pray. 1 But here is my 
own brother, Zealot, who works as I do among heathen, but 
at home. He wishes to speak." 

"It shall be our pleasure to hear him,' , said the Moder- 
ator. 

"I can say little more than has my brother, Zelotes. I 
feel as deeply as he does and would speak as feelingly as he, 
but everything which he has said applies equally to my 
work. Whether in the remoter and wilder portions of our 
country, or in our great cities close at hand, we have those 
to reach who are as truly heathen as any for whom my 
brother strives. I have the advantage in that those we 
seek speak our own tongue. We do not have to spend 
long years in preparing ourselves, or training helpers of the 
same race with those we work for. But with that great 
advantage our results are meagre. It may be we are not 
blessed on account of some hidden fault, but there are more 
palpable earthly reasons, such as Zelotes has given, which 
are a sufficient explanation. The work is great, the workers 

1 Bishop Graves. 



Preachers Must be Sent 257 

are few, the support is insufficient. There sits one among 
us mentioned by Representative whom I envy, Salvationist. 
Him you might possibly call an ignorant man. He works 
by human wisdom, from a full heart, without the guidance 
of a creed, and without the aid of God's ordinances or sacra- 
ments, which is not as Christ commanded. But he is doing 
a work I should do, and I envy him his results. He has 
deeply impressed some of our noblest men. It is with a 
deep feeling of humility that we must confess the good 
which this uneducated soldier is doing, with his slender 
advantages, in comparison with what the Church ought to 
do with her inestimable heritage of spiritual, social, and 
material power. While we are discussing year after year 
how to reach the masses, he takes the short cut of just 
reaching them. He does reach them. He reaches the 
lowest and the least hopeful of them effectively. In hun- 
dreds of thousands of cases he holds them permanently. 
The good he does is incalculable. He is noisy, to be sure, 
but then he makes the masses listen. He is vulgar? Yes; 
his manners would shock delicate nerves, but there is noth- 
ing wrong or even coarse, in the vulgarity. It is only an 
application of an old rule, to become all things to all men, 
if by any means it may be possible to save some. His work 
is among rough people, and he adapts himself to them with 
wonderful tact, and with wonderful success." 

"But, " interrupted Objector, "his theology is defective. " 
"Very likely it is," replied Zealot, "it would be singular 
if it were not, and yet the little of it which he has put into 
print is both orthodox and evangelical, good and true as far 
as it goes. But suppose it were less so, who would have a 
right to forbid this poor soldier to cast out the devils of 
profanity, drunkenness, and lust, with the only theology 
that anybody has ever been at pains to give him? Would 
anybody have a right to forbid him unless he could under- 
take to cast out the devils himself? And is it not a rather 
hazardous sort of thing for anybody to forbid the casting 
out of devils in Christ's name by anybody else?" 



258 Other Sheep I Have 

" I agree with Zealot, " said Anglic. "Objector should go 
among the people whom Salvationist reaches, and see the 
work, and he will find that it is real work and good work, 
which needs only to be perfected not destroyed. He will 
then realise that, with all our vast advantages, our Church 
barely, if at all, touches the classes into which this man 
enters and wins converts. What ought we to do? Pray 
for him? Of course. Give him our blessing? We dare 
not withhold it. But if we can pray for him and bless him, 
why should we not help him by giving him openly expressed 
countenance in a work which our own Church has not done, 
is not doing, and is not likely to do in this generation? Our 
Church in the past, in the stiffness of its original insularity, 
has had very little of that sort of wisdom, or there 
would be no Methodism and no Salvationist in the 
world to-day. Rather, perhaps, there would be both, 
and other things perhaps, and all of them would be 
within the pale of the Church, and working loyally under 
her authority." 1 

"But I can see in my work in the further confines of my 
own country," continued Zealot, "more particularly per- 
haps than can my brother, Zelotes, who works afar, the 
great waste involved in the folly of disunity. Knowing 
from racking self-denial the shortness of funds compared 
with the need, I yet see duplicate buildings erected at my 
own door, wherever I may be doing my allotted work, any 
one of which out of perhaps three of four would be ample 
for all the work that could there be done, and in every case 
it could be made a great work. I go elsewhere and find a 
place where there is as yet no work done, and where what 
should be the unneeded surplus in my former field would go 
far toward a complete evangelisation. I am to-day, more 
especially through the trials that I and mine have gone 
through, from the lack of that with which we should have 
been supplied, a living witness of the folly of such huge 

1 The Church Standard. 



Preachers Must be Sent 259 

blunders, all of which are without any compensating 
advantages whatever." 1 

There was again a pause, then the Moderator was heard 
to say : 

"We have been sent among you, in the words of our 
Commission, to learn with certainty what are your desires, 
— if you are in earnest in your petitions, if you really desire 
that for which you ask, which might be known by your 
willingness to sacrifice aught for it, and your activity to 
bring it about. What do we find? You want something, 
you do not exactly know what, but you are not willing to 
aid in the slightest degree in the attainment of the object 
sought. Yet we think that you concede the demand of 
Zelotes that the thing must be had. Now what must be 
done." 

Instantly in all parts of the vast assembly many rose and 
asked permission to speak, as if they deemed the final 
remark of the Moderator no mere statement, but some- 
thing requiring reply. The Moderator continued: 

11 Do you ask for advice, or do you wish to give it?" 

"God knows," said Greatheart, "we wish not only for 
advice, but guidance. But would it not help to hear what 
these suggest? You may thus discover their errors and 
rectify them." 

1 Edgar Blake of Chicago, Associate Corresponding Secretary of the 
Board of Sunday-Schools, Methodist Episcopal Church, made the fol- 
lowing verified statement before the International Sunday-School 
Convention held in San Francisco in June, 191 1 : 

The Evangelical churches of America are facing a serious situation. 
The six leading denominations showed a net increase of only 384,000 
members in the year 19 10. This represents the combined efforts of 
more than 160,000 churches, 17,000,000 church members, and an 
expenditure of more than $250,000,000. Each net gain of one represents 
the year's work of 44 church members and a cash outlay of more than 
$650. 



PI 

In the Multitude of Councillors 

IT was the Moderator who then spoke : 
"It shall be as you wish, Greatheart, but, in place of 
our former difficulty, when no one wished to be heard, we 
now face another as trying, inasmuch as an impossible num- 
ber now wish to speak at once. Who shall first be heard? 
Who shall select?" 

The confusion caused by the efforts of those who wished 
to speak, as well as of those who wished to prevent them, or 
who tried to secure a more orderly procedure, continued. 

"I am powerless, Sire," said Greatheart. "To you we 
appeal for guidance. " 

Again Peace came to the rescue. Without direction 
from his superior and without apparent effort, by a look 
and a motion of the hand, he quieted the tumult and again 
there was order. 

"We will leave it to Representative to decide," said 
Greatheart. 

"Who then shall speak, Representative?" asked the 
Moderator. "Will you yourself lead? Have you a plan as 
to how this thing may be done? It is your opinion that 
this unity is desirable. The question then is, is it practi- 
cable? If it is practicable, how do you think it may be 
secured?" 

"My suggestion, Sire, would be that we plan to do what 
we can and as we can, working from this land as a base for 
260 



In the Multitude of Councillors 261 

the ultimate unity of Christendom, and from small to great 
things. Where we can heal a break in our own midst let us 
do so, until perhaps there will be but two or three centres 
about which the particles may have gathered, which may 
eventually themselves be absorbed the one in the other. 

" A unity of Protestants in America would be better than 
no unity, even if the greater part of Christendom at large 
would be omitted for the present, for that would be the 
nucleus, and it would be a unity among some of the peoples 
who use the English tongue. That tongue as used in Amer- 
ica is itself a type, being a unity made from every tongue 
under Heaven, as the American conglomerate race who use 
it is a resultant from all. It has been said that the English- 
speaking peoples, if they act together, could insure the 
peace of the world. A unity of English-speaking Christians 
can insure the unity of Christendom. A unity of Christen- 
dom must precede the conquest of the world for Christ. A 
good way to begin would be for the newer bodies to merge 
into those from which they came. Who will lead the way? " 

"I for one," said Radic, "am willing to begin by being 
swallowed up by Anglic if he is willing. But what a 
mouthful! Within a year there would be no Anglic. As 
members of his Church we would outnumber him to such an 
extent as to have everything our own way. As his govern- 
ment is virtually democratic, we could outvote him in every- 
thing and control everything — conventions, enactment of 
laws, election of bishops, — until there would be only a 
Methodist body where before was an Anglican body, and I 
could see the change with equanimity." 

"That does not seem a practical suggestion, Brother 
Radic," said Representative. "But, Sire, Brother Method 
has a grievance against Anglic which it might ease him to 
explain, as he claims that its removal would remove the 
greatest barrier to unity between those two at least. In 
accordance with my suggestion that we work in detail, this 
might be a starting-point, some one thing to be gained." 

"We may hear it, Method," said the Moderator. 



262 Other Sheep I Have 

"My point is this," said Method. "Notwithstanding 
all I have said against Anglic, I must confess that I admire 
the Church of Anglic. I wish I could join it if I could do so 
without leaving my own. That I could do if both were one. 
I give Anglic credit for a sincere desire to make real a true 
yearning for Church unity, and do not, as has been charged, 
think that he is moved only by an ambition to enlarge the 
proportions of his own communion at the expense of others. 
This is shown by his proposals. But I think that he is 
usually too exclusive rather than too inclusive; keeping 
outsiders away by his fences. I am really an admirer of his 
services, of his devout life, of his effective system of admin- 
istration, and the method of superintendence through the 
able men that he selects for that purpose. But this noble 
system needs no such uncertain and unfriendly props as his 
alleged 'Succession,' which treats every outside clergyman 
as a layman, under which it is forbidden to treat pastors of 
other churches as authorised ministers and which debars 
them from Anglic's pulpit." 1 

Anglic rose to reply, but Method in his earnestness would 
not permit it. Speaking directly to Anglic, Method con- 
tinued : 

"You know, my dear Anglic, that this stream of supposed 
transmission of holy power is as muddy as the Tiber. 2 No, 
Brother Anglic, you do not need to depend upon this 
unproved line of hands from the Apostles. The Church 
you love so well and so deservedly stands in its own beauty 
a peerless organisation that can afford to be generous. Let 
it invite other ministers to its pulpits. Ministerial reci- 
procity would give the cause you have so much at heart a 
splendid impulse. It can easily be done. See how easily. 
You have a law " 

"Let us have the law," said the Moderator. 

"This law makes him as truly sectarian as any and is 
really un- Catholic. It says that parish officers shall not 

1 C. C. Salter. 2 Whately. 



In the Multitude of Councillors 263 

permit any one to officiate who has not been duly licensed 
or ordained to minister in that church. Nor shall her own 
ministers, without special permission, be allowed to officiate 
in the worship of others. 

"Now no proposition for union which Anglic may make 
will command the assent of other bodies unless the clergy 
belonging to those other bodies are recognised as Divinely 
commissioned. Anglic's altars are not closely guarded 
against other communicants, but his pulpits are locked 
against other ministers. This is regretted by many of his 
own clergy. And the rule of prohibition is not a rule of 
faith, but of practice. It is the Church's law; not the law 
of Christ. Let Anglic repeal this law and others will at 
once be convinced that he is terribly in earnest in seeking 
the cure of schism, and a spirit of sacrifice will spring up 
among them also. Why cannot he make this sacrifice to 
the noble cause?" 1 

"I must reply," said Anglic, "that I state the immovable 
position of my Church when I say that we stand by the 
ancient customs and the ancient constitutional order of the 
Historic Episcopate ; by the latter, because we hold it to have 
been established as the primitive and apostolic order. But 
it is well known that most of the Anglican reformers and a 
majority of the bishops and clergy since the Reformation, 
though they held to the episcopate for the reasons given, 
did not regard it as essential to the being of a church, but 
simply to its well-being. Opinion on that point was left 
free, and it remains free to this day. The Anglican churches 
have never undertaken to declare, either that non-episcopal 
churches are no churches, or that ministers not episcopally 
ordained are not ministers. Not one word on the subject 
has ever been uttered by any Anglican Church. The 
Church of England and her daughter churches judge for 
themselves and act from motives which they hold to be 
sound and good; but they pronounce no judgments upon 

1 From H. K. Carroll, in The Independent. 



264 Other Sheep I Have 

others who have judged and acted otherwise. No breath 
of condemnation is now uttered, or ever has been, against 
any other body of Christians, or against the validity of 
their ministry because of their lack of the Historic Episcopate. 

"But I must call some of my friends who can, to speak 
for me and make answer to Method's proposal. They are 
all present because they are all deeply interested." 

"Do so, Anglic," ordered the Moderator. 

"Call Connecticut," said Anglic. 

"Your opinion, Connecticut," demanded the Moderator. 

"The repeal of this law," replied Connecticut, "which 
has been thus requested, would require six years for our own 
communion and would then still be in the formularies of our 
Mother Church of England where it has been for nearly four 
hundred years. For us to repeal or change it would stir up 
strife and division at home, and greater strife and division 
between us and our Mother Church. It would surely be an 
unhappy step to begin a movement for unity by disturbing 
and dividing our own household." 

"Call Providence," said Anglic. 

"Your opinion, Providence," demanded the Moderator. 

" I do not think it would help unity. It is impracticable, 
as it would endanger our whole Church fabric. Our forms 
of worship also are so different from what those not of us 
are accustomed to." 

"Call Minnesota," said Anglic. 

"Your opinion, Minnesota." 

"The mere interchange of pulpits would not promote 
unity, but rather hinder it. It would substitute courtesy 
for principle. Nor can we, for instance, invite men to teach 
our baptised children that baptism is a mockery. Can we 
ask to instruct us those whose belief, we think, is contrary 
to the faith once delivered to the saints?" 

"Call Maine." 

" Your opinion, Maine." 

" Had we not believed that no one was duly commissioned 
who had not the Apostolic Commission, we would not have 



In the Multitude of Councillors 265 

incorporated that item in our proposals for unity. If our 
views are wrong, there is satisfaction in knowing that they 
are the views of four-fifths of the Christian world. The 
chief obstacle to reunion is not this law, but the widely 
prevalent notion that corporate union is not needful, or 
scarcely desirable, and that existing divisions do not neces- 
sarily involve the sin of schism. If this is not so, why then 
do not those who find our ' Succession ' an impassable barrier 
unite among themselves ?" 

"Call Missouri/ ' 

"Your opinion, Missouri." 

"Exchange of pulpits could go on, as it does now 
among other bodies, without promoting unity. The fact 
that four-fifths of Christendom require an episcopal 
commission renders it impossible for us to change our 
requirements/ ' 

"Call Albany." 

"What is your opinion, Albany?" 

"That Church usage is older than our law. To change 
the local law which confines it to our practice would not 
change the usage. The matter is in trust. We are not 
free to make individual sacrifice or contribution. On other 
points my brethren have spoken my opinion." 

"Call Portland." 

"Your opinion, Portland." 

"This particular law is prudential, but the episcopate of 
the ages is essential. It is a great trust which we have 
received and must retain. Without it we lose our middle 
place between Protestantism and the two ancient churches 
of Rome and the East." 

"Call Reading." 

"Your opinion, Reading." 

"I would not object if the repeal involved only the occa- 
sional admission into our pulpits of men who were not 
episcopally ordained. But I apprehend that such a liberty 
would not conciliate those who now stand aloof, so long as 
there remained an innermost privilege to which they could 



266 Other Sheep I Have 

not have access as freely as our own clergy, which would 
be the administration of the Sacraments." 

"Call Trenton." 

"Your opinion, Trenton." 

"I do not think the repeal would have the desired effect. 
We must settle fundamental principles, lay the axe at the 
root of the tree, and not haggle at the branches. " 

"Call Springfield." 

"Your opinion, Springfield." 

"It involves the essentials which differentiate the one 
Catholic Church from the innumerable sects. It would 
cut us off from the mighty past and the as mighty present. 
It would bring us to the level of those who have no ancient 
history, and would leave Rome with her corruptions and 
frightful usurpations the sole historic Church of the West, 
by which means she could draw thousands to her obedi- 
ence." 

"Call Wisconsin." 

"Your opinion, Wisconsin." 

" To admit to the pulpit and not allow to celebrate at our 
altars would not be open and honourable treatment. We 
do acknowledge others as ministers of the Word, which is 
all they claim to be, but they will not acknowledge us as 
priests. Such they do not claim to be but we claim that is 
what we are. " 

"Call Ohio." 

"Your opinion, Ohio." 

"The burden of our inheritance was imposed too long ago 
to be objected to now. The religious people who have 
voluntarily and conscientiously separated themselves from 
the ancient and venerable Catholic Body ought not to feel 
aggravated if that Body insists upon the essentiality and 
need for apostolic ordination in order to secure full minis- 
terial authorisation." 

"Call Platte." 

'Your opinion, Platte." 

"From the evident disintegrating tendencies of these 



In the Multitude of Councillors 267 

Christian bodies which do not have the episcopate, it would 
seem to be essential to a vital and lasting unity. Reciprocity 
in pulpits might be regulated so as not to endanger the 
principle of the episcopate, but the regulation would be 
more objectionable than the present status." 

"Call Alabama." 

"Your opinion, Alabama." 

"I believe that our mission is to preserve certain things 
which, when the day of reunion comes, will serve as the 
rallying points of a divided Christendom. One of these is 
this episcopate, which on the one hand the great Protestant 
churches have lost, and on the other the Roman Church has 
shorn of its ancient authority and prerogative. Recognition 
of non-episcopal orders would render our position absurd 
and would be a concession to the idea that the Church is a 
human society, not a Divine institution." 

"Call Milwaukee." 

" Your opinion, Milwaukee." 

"It is a closed question." 

"Is it necessary to call others?" asked Anglic. 

1 ' The ground seems covered , ' ' said the Moderator. " B ut 
in this matter what are the opinions of some of those of 
other faiths who have here testified?" 

"Kindly ask them, Sire." 

"Your opinion, Conservative, " demanded the Moderator. 

"I am coming to the opinion, though not altogether 
willingfy, that there can be no unity without the episco- 
pate. " 

"Thank you, Brother," said Anglic. 

"Your opinion, Pilgrim." 

"They say that at the door of the reunited temple we 
must be met with a demand for an episcopal ticket, as if 
Anglic were the Keeper of the House." 

"Your opinion, Romanus. " 

"It is on the rock of Catholicity that the unity project 
has been wrecked. It is the simple truth and there can be 
no compromise." 



268 Other Sheep I Have 

"Your opinion, Presbus." 

"Men who surround themselves with a wall so high that 
they themselves cannot cross it must be content to live 
alone." 

"Your opinion, Bapto." 

"We want no concessions from Anglic. We have six 
times as many members; the most successful missions of 
any, and more money invested in education. " 

"Why add to the weariness?" asked the Moderator. 

"Sire," said Greatheart, "I suggest that the witnesses 
whom Anglic has called do not truly represent him, or even 
themselves, or their words are misunderstood." 

"It is possible, Greatheart." 

"And they are at the most but private opinions," urged 
Greatheart. 

"But, Sire," said Anglic, "I have not yet been fully 
heard. While the repeal of this law was being objected to, 
we have made another, much to the regret of Earnest, by 
which other ministers than our own may teach publicly in 
our churches. It originated in the necessities of Zelotes and 
Zealot. But Earnest need not have worried. The law 
simply legalised and restricted what had been much done 
before, illegally. We had in fact, all along, more liberality 
than any one gave us credit for. Possibly it is on that 
account — that the new law is really more restrictive than 
otherwise — that our outside friends do not care for it." 

The Moderator here interrupted : 

"We would remind you that of the numerous suggestions 
which it was supposed so many were anxious to make, we 
have as yet heard but one, and on that you cannot agree." 

"It is true," said Greatheart. "If it is your pleasure 
that we now proceed, you will recall that we left it to Repre- 
sentative to call whom he would." 

"Perhaps," said Representative, "Anglic may have sug- 
gestions of his own. He has only been heard in opposition 
to the plan of Method." 

"I would only say, " said Anglic, "that I think there is no 



In the Multitude of Councillors 269 

plan which would be effective in the short period which is 
evidently the expectation of most of those here present. 
The wrong has been of long standing and it is not to be 
rectified in a day. Above all we must have patience. In 
the meantime we can be doing many things to help bring 
about this desired end. 

"It is impossible for men, if they think at all, to think 
exactly in the same way. But, as I have already pointed 
out, there is such a thing as minimizing differences. Our 
differences, which have all been under one of three heads, 
of government, belief, or worship, have all in their time 
been useful though not fundamental. But many of them 
are now indeed dead issues. This we might recognise. 
They may have been volcanoes in their time and their 
fires may yet smoulder. At the most, they are not so 
great as they seem. Our distinctive titles perpetuate them. 
What do we want names for anyway? They are only 
misleading. We call a man a Universalist who holds that 
God is too good to damn a man, while we designate as a 
Unitarian one who holds that men are too good to be 
damned. 

" Nor is it desirable to debate the points on which we have 
differed. Controversy will never close the breaks. Even 
if it would secure uniformity, that is not unity, but would be 
merely something external. A spirit of unity must come 
before unity can be realised. We can stop hating each 
other, particularly stop hating Romanus, and we can stop 
saying things which need not be said." 

"Thank you, Brother Anglic," replied Romanus. "I 
will try to reciprocate so far as my duty to my superiors 
will permit." 

"I follow brother Anglic," said Conservative, "in many 
things, but not always in his consideration for Romanus. 
It is sheer blindness, alike to natural facts and to the spirit 
and temper of the age, to imagine that we are likely to fulfil 
our mission to the age, to the country in which we live, by 
harking back to forms and phrases belonging to a com- 



270 Other Sheep I Have 

munion that is foreign in its allegiance, in its constitution, 
and in its character; is not in harmony with the American 
people and with the century in which we live. The eye 
that looks out for a restored unity in Christendom to-day 
must see the present, must look toward the future, must 
cling to a primitive and not a modern past, must oppose 
and not assimilate itself to the Papal assumption and the 
Roman claim. We have far more in common, in all our 
religious thought and faith, with the Protestant than with 
the Roman world. Surely the great evangelical verities 
of the Catholic creeds, which we hold in common with the 
Protestant communions, are a far closer bond with them 
than can be knit with the modern Roman additions to the 
ancient creeds." 1 

"Conservative has a right to his opinion," resumed 
Anglic. "But what a pity to leave out Rome, which might 
so easily be the means of union if it but saw the great 
opportunity which is within its reach. It is a great and 
wonderful part of the Christian Church with a wonderful 
power of recovery and expansion, and in moral and admin- 
istrative matters it has a wonderful power of self-reform. 2 
Protestantism has been largely a failure if we may judge 
by the disintegrating power of the churches. If God has 
abundantly poured His blessing upon Protestant churches, 
He has also been most certainly teaching them, and teaching 
mankind generally, by the slow evidence of experience, that 
there was something fundamentally wrong in the Reforma- 
tion movement. The churches which owe their origin to 
the Reformation do, in their corporate character, bear more 
and more plainly the appearance of societies which have 
broken a fundamental law of Catholic fellowship. 3 

1 Bishop Doane. Sermon at Consecration of Bishop of Rhode Island, 
1902. 

2 Charles Gore. 

3 Ibid. 

Romanism stands for unity without diversity; Protestantism stands 
for diversity without unity; Catholicism stands for unity with diversity. 



In the Multitude of Councillors 271 

"The divorce of Queen Katherine was an unholy deed, 
disgraceful to Cranmer and the English Reformation. But 
underlying it there was a principle of essential importance, 
namely ; whether the English crown was to be subordinated 
to Papal authority and its interest sacrificed for Roman 
politics. On that question the papacy was wrong, and the 
English people were not in rebellion against the Catholic 
Church when they insisted that the supreme jurisdiction of 
the Church did not extend into the sphere of civil govern- 
ment. 1 The Anglican Church in God's providence pre- 
served the whole of the ancient Catholic structure, both 
creed and Bible, sacraments and order, beyond the reach 
of legitimate objection; and it coupled this conservatism 
with a repudiation of the supreme authority of the pope 
and a whole-hearted acceptance of the principle of the 
doctrinal supremacy of Scripture. 2 

"But we might do as England, after all her trouble with 
Rome, is doing to-day. Forget it. We must educate the 
minds of both clergy and people. Education in itself 
breeds liberality. We begin at the wrong end when we 
first wish to make or unmake laws. Make the desire, the 
necessity, and the laws will adapt themselves to the desire. 
Propaganda of religious truth by judicial process has always 
failed and must fail." 



Romanism stands for the Latin spirit, "You shall." Catholicism 
stands for the Anglo-Saxon spirit, "You should." Protestantism stands 
for the revolutionary spirit, "I protest." 

The spirit of Romanism is an inflexible form for all races and tem- 
peraments; of Protestantism, every congregation and person a law unto 
themselves; of Catholicism, an authorised ritual, variable in detail as 
to different temperaments and conditions. 

In Romanism it is the voice of one bishop alone, the Pope; in Protes- 
tantism, the conclusion reached by any individual mind; in Catholicism, 
the current belief of the whole Church as witnessed by her bishops in 
council. — H. Page Dyer. 

1 Charles A. Briggs, in Church Unity, New York, Charles Scribner's 
Sons. 

2 Bishop Gore. 



272 Other Sheep I Have 

Radic here spoke, unsummoned: 

"Though my own Church is good enough for me, if we 
must get together I don't see why we can't mix more. Let 
us know each other better. That remark on my part shows 
that even I feel some influence from those around me. 
We Ve got to mix hereafter, I hope. Why not get used to 
it? After all, what difference will it make hereafter if a 
man has been a Lutheran or a Methodist or a Baptist? But 
it will make a big difference if he has been a good man or a 
bad man. 

"I confess that I have sinned in exclusiveness as have 
others. Now in our meetings, when we get up to confess 
our sins, we often end by exhorting our brethren to forsake 
theirs also. Now here is something I 've got against Anglic. 
I might admit that his forms of worship are good, but he 
won't have anything to do with my prayer-meetings." 

"But, Brother," said Anglic, "I know nothing about 
your prayer-meeting. I never took part in one and would 
feel as awkward in trying to conduct one as you would be if 
required to celebrate the Holy Communion in our accus- 
tomed way. Your way is for you, my way for me. How 
would you like it if I were to try to hold a ritualistic service 
in your Church? Nor do I know anything of your Week of 
Prayer. We divide our Church year into holy seasons, one 
of which is Lent, a season of prayer six weeks long. What 
do you know of that?" 

"We are learning, Anglic," said Method, "we are learn- 
ing, if not to be like others in all things, at least to appreciate 
the good. Why cannot we pick out the best in all? My 
brother Radic has many qualities we might copy besides 
his love for prayer-meetings. They give him his opportun- 
ity and so he likes them. There too is Presbus, dignified 
and scholarly, look at him. There are many things we 
might copy from him. But there is no use talking of unity 
if we refuse to exert ourselves. We must work, and think 
how best to work. As Anglic says, we may be able to do 
but little but we may clear the way. Unity is not likely to 



In the Multitude of Councillors 273 

come by a process of mutual surrender, but by an emphasis 
on vital truths. Truth may not be found in a compromise 
between two apparently opposite statements, but rather in 
such a deep unity as can hold the apparent opposites 
together. The true Body of Christ may be an organism 
more complete than can be fully represented by any one 
Christian organisation. When we come to frankly recog- 
nise the great good which God has accomplished through 
the instrumentality of organisations and methods different 
from our own, we have come upon better and more hopeful 
days." 

"But I have not finished confessing — for others," said 
Radic. "Here is Anglic. What a glad hand he gives 
when any of our people go over to him. But let some of 
his people go over to Romanus — and Anglic apparently so 
friendly too — what a howl he makes. Says they were no 
good anyhow. Better without them. Wishes them well 
in their new vocation, but with a 'but/ Hopes they will 
be better satisfied and more true in their new connection 
than they were in the old, where they pretended to be 
what at heart they were not. If Anglic believes what he 
says he does, it should make no difference where his friends 
belong." 

11 Mea culpa, good Radic, " said Anglic. " Have patience. 
We are learning. Some day we will see you going to Mass 
and I shall not draw attention to it, or feel dissatisfied that 
you have passed us by." 

"But I know nothing of Mass, Anglic, and would not feel 
at home." 

"But if you would go occasionally you would get used to 
it and would not feel so badly toward Romanus. For that 
reason it would not do any of us any harm." 

"But I am not wanted," insisted Radic. 

" That is for Romanus to say, " said Anglic. But Romanus 
did not take advantage of the opportunity to reply. 

"If others mrust speak for him," continued Anglic, 
"Romanus has made special arrangements to receive you. 






274 Other Sheep I Have 

He has a special delegation appointed to wait for you and 
welcome you. ' ' 

"And one made up of Anglic's former associates," added 
Method. 1 

"But only to capture me, not to welcome me as a visitor, " 
insisted Radic. 

"One thing more," said Method, "if you will permit me 
to finish. Why not make results the proof? Success can 
come only by Divine blessing. This way is Scriptural 
enough to satisfy even Bapto. By their fruits ye shall 
know them. What difference does it make what a man 
believes so he shows results?" 

"Wait a moment, Brother Method," interrupted Radic. 
"I had not finished either. I say begin at home. Don't 
preach of Amalekites or Hittites but Pittsburgites or 
Chicagoites. 2 Go for those who need it and whom we 
know about. They are live issues, not dead. " 

"Presbus has not yet given his opinion," said Repre- 
sentative. 

"My plan," said Presbus, "would be to work together, 
have co-operation, as much as possible on all common 
ground and for all common objects. Put practices of 
secondary importance and mere theological opinions into a 
subordinate place and concentrate on essentials. Work for 
inclusiveness, not exclusiveness, and let each contribute the 
best he has; but do something and do it together. A com- 
mon aim or a common peril will unite. A peril saved our 
country and may save our Church. We are like weather- 

1 Incomparably the most valuable acquisition which the American 
Catholic Church has received has been the company of devoted and 
gifted young men, deeply imbued with the principles and sentiments of 
the High- Church party in the Episcopal Church, who have felt con- 
strained in conscience and in logic to take the step which seems so short, 
from the highest level in the Anglican Church into the Roman, and who, 
organised into the order of the Paulist Fathers, have exemplified in the 
Roman Church so many of the highest qualities of Protestant preaching. 
— L. W. Bacon. 

3 Bishop Dubs, United Evangelical Church. 



In the Multitude of Councillors 275 

cocks, all pointing in different directions. But let a wind 
spring up and we all point the same way. Politicians have 
to work together. Yes, work together. We can't do that 
without sometimes getting into our neighbour's field, and 
to do that we have to climb fences. We have got to do 
that if we want to work together. We may enlarge our 
outlook by studying our neighbour's field and taking a les- 
son from it. A noted schoolmaster 1 used to insist that boys 
who had never seen the sea were extra dense in everything. 
But let each refuse to interfere in what is not his own busi- 
ness. 'Render to Caesar' as it were in Church matters. 
Let each Church official refuse to act on what belongs to 
another. Let him refer it to the proper person. District 
the territory and see that each has his own field and a title 
to it. What 's the use, for instance, of all these young 
people's organisations all working in the same field? They 
were not organised out of friendship. 2 

"If we did not interfere with each other we would soon 
learn to assimilate. We might even learn to appropriate to 
advantage. Let other churches appropriate from the Lu- 
theran Church its Scriptural doctrine on the sacraments 
and its historic usages, and then let the Lutherans and others 
accept the reverence and the order which mark the Anglican 
Church, the solidity, steadfastness, and culture of the Pres- 
byterians, the fervour and the organising tact of the Metho- 
dists, the implicit obedience to Christ which underlies the 
devotional characteristic of the Baptists, and the aggres- 
siveness of the Congregationalists. Then will come a 
sanctification by love which will bring a consensus of 

1 Dr. Arnold of Rugby. 

2 But in the rapid spread of the Society [The Young People's Society 
of Christian Endeavour] those who were on guard for the interests of 
the several sects recognised a danger in too free affiliations outside of 
sectarian lines, and soon there were instituted, in like forms of rule, 
"Epworth Leagues" for Methodists; "Westminster Leagues" for 
Presbyterians; "Luther Leagues" for Lutherans; "St. Andrew's 
Brotherhoods" for Episcopalians; the "Baptist Young People's Union," 
and yet others for yet other sects. — L. W. Bacon. 



276 Other Sheep I Have 

opinion, and whatever has the approval of all will 
remain. 

"But my difficulty has always been to understand why 
these differences should exist. There is a right and a 
wrong. The right is truth, the wrong error. We should 
not hold error, but should find the truth. What is truth ?" 

"That is an old query, Brother Presbus. Would we 
could answer it," said Greatheart. 

"Romanus has been repeatedly mentioned," suggested 
Representative. "He should speak for himself." 

"Your opinion, Romanus," demanded the Moderator. 

"It is not for me to speak officially except by permission 
of my lawful superiors. Were I to speak for myself, I 
should draw attention to the toleration manifested by one 
of our own Church when he successfully founded one of our 
American colonies. It is not always what is best, but what 
is most practicable that is most desirable. 1 But I think 
that Protestantism is disintegrating and disintegration 
means death. Congregations disappear, preachers receive 

J The following refers to an act of toleration passed in 1649 by the 
Maryland Colonial Assembly, composed of the supporters of Lord 
Baltimore, who included both Roman Catholics, like the head of the 
Colony, and Protestants, the former being in the majority: 

It was the only sensible position to take in a province inhabited by 
men of different religious creeds. The evils of the enforcement of any 
one creed under such circumstances were greater than the evil of tolera- 
ting what was false, and like a practical Englishman Lord Baltimore 
chose the lesser evil. He had to decide as the responsible head of a 
mixed community, not on what was best in theory but on what was 
practicable, — what was in practice most conducive to the welfare of 
the community. He was the first to establish by law a modus vivendi 
between conflicting worships, which has since obtained in all civilised 
countries where Christendom is divided. Whatever we may think 
should have been the proper means of preventing the origin and early 
propagation of novelties in religion, it seems certain that once they have 
gained a solid and seemingly permanent foothold, the civil enforcement 
of any one favoured creed as against all others, can be no longer the 
efficacious means of healing the division. — Thomas O 'Gorman, in 
History of the Roman Catholic Church in the United States, New York, 
Charles Scribner's Sons. 



In the Multitude of Councillors 277 

no calls, pulpits are vacant, towns once actively religious 
have become the homes of unbelievers. Then Protestants 
cry for reunion as a remedy. The word is theirs not ours. 
Reunion would possibly mean that at some past time the 
Christian body divided itself into parts, each one with equal 
or nearly equal claims in the final adjustment. Now such 
'reunion* is at once open to criticism, for the Church of God, 
as we understand it, is to-day a united, living, visible body. 
Its existence is not segmentary; it is not a thing 1 of num- 
bers, separated, mutilated, and imperfectly existent. The 
Church of God may have been sorely wounded, yet never 
was her life threatened through dismemberment. She 
stands to-day, as she did in the past, One, Holy, Catholic, 
and Apostolic Church." 1 

"I am glad to hear from Romanus." The speaker was 
Baptize "He should be heard. I believe in fair play to 
all. We should cultivate him and draw out his good qual- 
ities. To do so we should cease calling him hard names like 
Antichrist, the man of sin, the great harlot. Then we may 
not be called heretics in return. We should cease to remind 
his Church of the atrocities of her past history, of the 
inquisition and the fires of persecution, as things she would 
perpetuate again if she had the power. Not that the atro- 
cities should be forgotten, or the crimes and woes of the 
guilty past should cease to be lights and beacons for the 
future. But it does not follow, because the Catholic Church 
was once a persecutor, she is or wishes to be one now — I 
mean the great body of her members, not some of the ambi- 
tious and power-loving ecclesiastics who forget that they 
live in the twentieth century, not the tenth. I know it is 
said that Rome never changes, but this is a mistake; she 
does change, and she cannot help changing, like all the 
world besides. No man can now be a bigot of the fifteenth 
century, if he would. The barbarities then practised were 
the products of a barbarous age, when the doctrines of 

1 Archbishop Glennon. 



278 Other Sheep I Have 

religious liberty had not dawned upon the world, when 
religion, of whatever kind — Christian, Mohammedan, or 
Pagan — was an institution of the State, and dissent was 
treason. In those days every sect on earth was a persecu- 
tor, and, from their standpoint, logically so. 

"We should respect the civil and religious rights of the 
Roman Catholics as well as our own. We should no more 
compel their children to read King James's Version of the 
Bible in our public schools than submit to a like dictation 
as to the Douay or a Baptist version. We should not 
insist that, by constitution or law, this country is Protestant 
rather than Roman Catholic. It is exclusively neither; it 
is inclusively both, — tolerating and protecting all alike. 
If Roman Catholics, as such, conspire to abolish our public 
schools, or to get possession for their own purposes of the 
public offices, or to procure sectarian endowments from 
the public funds, let them be opposed in all this, just as they 
would be if they were Mormons, or Jews, or Congregation- 
alists; opposed not because of their religion, but because of 
their mischievous and unlawful acts. 

"Let there begin to be such advances as are possible 
toward a mutual recognition between Protestants and 
Catholics as fellow Christians, and co-operation in measures 
for the promotion of common objects of public good. Such 
advances are probably not yet practicable to any great 
extent. Protestants and Roman Catholics are still for the 
most part Ishmaelites toward each other. l We see in every 
priest a Jesuit in disguise, or a libertine using the confes- 
sional for the seduction of women. We peer into the 
cellars of churches and nunneries to spy out the dungeons 
we suspect are built there ; and are sure that there is a vast 
conspiracy at Rome to overthrow our government, headed 
by the poor old man that can hardly keep his own. So, 
alas, little can be hoped for at present in the way of union 
there. Still, let us not despair. We have not supposed 

1 Henry Ward Beecher used to say that there are some people who 
think they are good Christians mainly because they hate the Catholics. 



In the Multitude of Councillors 279 

that anything could be done; we have shrunk almost with 
horror from the thought of giving the hand of fellowship to 
a ' bloody papist. ' The very conception that the thing is 
possible will begin to make it possible. The way will open 
for us to invite Roman Catholic participation in efforts 
against intemperance, and other measures of philanthropy 
and reform. And who can tell what may ultimately come, 
when both communions shall have learned to know each 
other better? 

" If we would root out Romanism from our land and from 
the world, let us do it by holding up by the side of it a form 
of Christianity which is purer, nobler, and more like Christ 
our Master. In no way can the power of Protestantism be 
made so apparent or effective as this. Here the two 
churches are side by side, here they are going to remain. If 
we have a better religion than our neighbours, one that more 
richly blesses our souls and makes us more loving and 
fruitful in all good thingg, they will see and feel it, and, 
seeing, they will want it for themselves and their children. 
No priest can shut out such an influence from his flock, nor 
always, indeed, from his own heart." 1 

"My brother Baptizo stirs me to good thoughts," com- 
mented Bapto. "But to come down to practical things, I 
would like to add that to me the bread-and-butter argument 
against unity is the hardest to get over. Here are thousands 
of clergymen and others whose offices, honours, and emolu- 
ments depend on keeping up these divisions. It will be 
necessary to be hard-hearted to remedy the trouble. 

"Then, too, we now work in a wrong way in another 
direction. Besides helping division by planting and aiding 
churches where none are needed, we assist churches hardly 
able to keep alive, with money which if put into a church 
with better chances would make it worth while. According 
to Scripture we should give to him that hath. We should 
do away with the weakest and give to the strongest. We 

1 J. P. Warren, in Watchman and Reflector, 



280 Other Sheep I Have 

would thus follow not oppose nature in the survival of the 
fittest. Only selfishness can object and that is one of our 
troubles. We should be as one for Christ and not as many 
for ourselves. Then there would be more real Christians 
and fewer infidels. We may have no fixed plans for unity 
as yet, but they will follow when we have a more fixed 
desire. Then we can find a way. When two people fall 
deeply in love they usually find a way to get married. 

"It has been said here that the tendency in the Reforma- 
tion was to go too far. Now some are saying that there is 
danger in going too far in our zeal for reunion, in a greater 
willingness to give up. Don't be afraid. Down our way a 
man to be sociable when he calls may take of! his coat. It 
don't follow that he is going to take off his shirt also. Some 
say we are reaching after an impracticable ideal. What 's 
the odds? They said that when we wanted to abolish 
slavery. The steam railway was called an impracticable 
ideal when the best speed was slower than a mule on a 
tow-path." 

"We might hear from Pilgrim," suggested Representa- 
tive. 

"Your opinion, Pilgrim," said the Moderator. 

" My opinion, Sire, is not unlike many of those which have 
already been expressed. I think, however, that some of us 
are so much wrapped up in ourselves, in our own Church, as 
to ignore the existence of other churches altogether. Others 
of us prefer to proselyte rather than convert. To such the 
satisfaction is greater to welcome into their churches child- 
ren who had belonged elsewhere than to baptise that many 
heathen. Nor will we arrive at unity by suppressing our 
peculiarities. Nor can permanent union come by the exer- 
cise of arbitrary power. x 

1 The attempt to accomplish this by the domination of even the most 
splendid system of sheer authority over conscience and intelligence and 
history, or the attempt to accomplish it by the denunciation of points 
of difference rather than by the detection of points of agreement, has 
been, and must always be, a lamentable failure. — Bishop Doane. 



In the Multitude of Councillors 281 

"Let us look for the good rather than the bad, and we 
will find much of it everywhere. But the day is past and 
gone, it seems to me, when men cannot be sure that they 
are asserting truth unless they do it in the way of denying 
and denouncing error, or when the only satisfactory assur- 
ance of what one possesses himself is found in declaring and 
delighting in the thought that some one else does not 
possess it." 1 

"Perhaps Militant may have an opinion," suggested 
Representative. 

"Your opinion, Militant," commanded the Moderator. 

"The barriers," replied Militant, "will not be carried by 
a general assault either from without or from within, but by 
a siege. With the proper manoeuvres they will in time 
crumble away." 

"And I have not been asked," said Objector. 

"There was no need, Brother," replied Representative. 
"We knew you would surely speak. But I have no doubt 
all are ready to hear you. " 

"Well, I think the way to have unity is to unite. The 
Moderator has hinted that it is all within our own control. 
You have heard of the boy who thought he could have made 
the world. 'How would you have done it, my son, ' he was 
asked. 'Why just get a wheelbarrow and a shovel and 
some dirt and just make it."' 

"But how, Brother?" asked Representative. 

"Ah, there you have me," replied Objector. "That is 
the true question." 

"And that is where we need help from this Commission, 

1 When unity is won it will be, not by pride in Apostolic Succession, 
but by the humbleness of the Apostolic spirit; not by insistence upon 
catholicity as meaning merely, what it does in part, an unbroken hold 
upon the authority of the past, but meaning still more the universalness 
of full sympathy with the age in which we live, and a larger outlook 
upon the wide future of the wide world; not by the denial of grace in 
sacraments ministered by men not episcopally ordained, but by mani- 
festation of the holiness which the grace of these sacraments breeds in 
ourselves. — Bishop Doane. 



282 Other Sheep I Have 

Sire," said Representative. "But we have not yet heard 
from one of our practical men, Magnate." 

"Your opinion, Magnate," commanded the Moderator. 

"My opinion," said Magnate, on rising, "has already 
been given. I would organise a religious trust for the unifi- 
cation of Christendom, not, as it has been called, the reunion 
of Christendom, for to my mind at no time since the Church 
has grown to be a Church worthy of the name, has its con- 
dition been such as to make a return to it desirable. But 
you still ask, how? Yes, that is the question Well, make 
a beginning. If we can't take in all, take in what we can. 
If we can't take in the world, begin with America. If in 
this country the gulf between Protestantism and Romanism 
is still too great, make it at first only Protestantism. If 
Protestantism can't unite with Anglicanism, leave Angli- 
canism out for the present. Make a beginning. Again 
you ask 'how' even for that much. What we once did in 
this country we can do again. We were once a number of 
separate colonies. We had a republic in Massachusetts, 
a democracy in Rhode Island, a monarchy in New York, and 
an aristocracy in New Jersey. These colonies would never 
have become the United States had the patriots of that day 
reasoned with respect to civil nationality after the fashion 
in which we now reason about ecclesiastical nationality. 1 
If such men as Benjamin Franklin, Patrick Henry, Richard 
Henry Lee, John Adams, James Monroe, John Hancock, 
Thomas Jefferson, George Washington, and others, out of 
such dissimilar materials could form a lasting union, one 
now composed of about fifty separated but united states 
with ninety millions of inhabitants, all living harmoniously 
under one general constitution, giving a three-fold form of 
government, legislative, judicial, and executive, and that 
constitution formed by fallible men, would it not seem 
possible that the adherents and members of Christ's king- 
dom could form a unity? 

*A National Church, W. R. Huntington. 



In the Multitude of Councillors 283 

"I see no reason why we cannot work for such a glorious 
national church, a church which when fully formed might 
be called the United Church of the United States. 1 

"And what this Church is to be need not be settled, as we 
have been trying to settle it, by ascertaining who first 
sighted our land, or by proving that the first baby christened 
within the colonies was baptised into this faith or that. 

"Such a national church could take a leading part in the 
world's affairs and the world's life until there were a con- 
centration of effort and a grouping of appliances and funds 
throughout the world. This can be done by the Church 
conforming itself to the American spirit, — the spirit of pro- 
gression. We can't expect all men to agree to a single set 
of dogmas and opinions, but all the Christian churches can, 
without prejudice to their creeds or ideas, unite in an Amer- 
ican religion, a religion that conforms to the principles and 
spirit of the American Republic and the American people. 
It must be democratic and hospitable, so broad as to open 
the doors for the admission of all believers in God, regardless 
of their attitude toward obscure theological distinctions and 
non-essential dogmas. When that time comes there will be 
a union of forces, and the Church will say, come in atheist, 
doubter, believer, Baptist, Methodist, Catholic, Buddhist, 
labourer, employer, ignorant, or cultured, of whatever estate 
or belief. 2 Is it not a glorious conception and worth trying 
for?" 

"Yes," said Militant, "and to get it we want to get 
together as a national army and we want to get near each 
other. Where the picket guards of two fighting parties get 
within speaking distance, they sometimes find they are not 
enemies after all. At least they find they are not such bad 
fellows as they are said to be." 

" Yes, " said Greatheart, "I agree that it should be such a 
church as will promote itself by having qualities that will 
make all desire fellowship. The object is difficult to attain 

1 Charles W. Shields. 2 Charles F. Patterson. 



284 Other Sheep I Have 

because it is the harmonising of a great variety of discordant 
elements, and they scattered over a vast area. But there 
was the same difficulty when we harmonised the thirteen 
states under one form of government and the same causes 
made the difficulty. Then they were harmonised by agree- 
ment among the leaders of the movement. It could have 
been done in no other way. That is the way to do it now. 
But I object to the proposed name. It should be called 
simply 'Our Father's House'." 

"For me, I 'm 'agin' it," said Radic, "for that means a 
government church and corruption. If we become very 
religious outwardly under regulating laws, we may come to 
do even as the Mohammedans and have the call to prayer 
attended to by government officials." 

"At least that would be a practical detail," said Great- 
heart. 

"I should say," said Militant, "that in this proposed 
organisation we should at least follow the lines of our terri- 
torial divisions, not only the country but the state and the 
county, the last being the unit, not clusters of people. As 
a national church we must recognise territory. The requi- 
sites of all national churches have always been polity or 
law, sovereignty or rule, and territory. Without these we 
cannot have a national church." 

"Already, " said Zelotes, "as a matter of fact we are now 
really creating national churches in mission fields while we 
have none at home." 

"Then let the mission churches show us the better way, as 
has already been suggested," said Militant. 

"It seems to me, " said Objector, "that the idea of Church 
union on such a basis would require a pope, a visible head, 
and who would be the pope? I am this far ready only for a 
mutual recognition of the various Christian bodies. That 
will be a great step in advance. Our nationality began in 
that way. The different colonies that were independent 
of each other, recognised each other's rights for a mutual 
object, and the result was a consummation of union. 



In the Multitude of Councillors 285 

" If we are not going to have a pope, it seems to me we are 
going to have trouble. What is this national church to be? 
Is it to be a conglomerate of everything, or is it to be an 
excised Church, with everything distinctive omitted? If 
neither, which one church, now existent, are we to follow? 
Which one is already nearest to the ideal? If we include 
Rome, are we to follow that Church? Good reasons for so 
doing may be that it represents one of the most predominat- 
ing beliefs of the country, and already approaches a strong 
national form of government. We say no because we fear 
the power of Rome. But the question, Shall Rome rule us? 
was settled when this very union of states was formed, which 
has been held up to us as a model for this proposed church. 
Then the Church was absolutely divorced from all secular 
power and made a kingdom not of this world. We in 
America might as well now fear Roman ascendency as the 
power of the dead Cassar himself who made it. That 
Church is out of date. The time has passed when a 
churchly mother can hush inquiry, as any mother hushes 
her child, with a 'never mind why.' 1 The child has grown 
beyond that method. But thank God it is no longer 
necessary to prove loyalty to Reformation principles by 
vilifying the pope. 

"If we cannot adopt as our model a centralised church 
like the Roman ; if we are not to remain forever a nation of 
warring, jarring sects, having no visible unity, nor visible 
catholicity, can we select any one of the multiplicity of 
fragments to gradually absorb the rest and eventually 
become the prevailing religion? If so, what one? 

"Is the Methodist Church, for instance, to be the type of 
this national church? It has many elements of popularity 
and success. Its system of faith is not sufficiently definite 
and fixed and it has no higher authority for its ministry to 
rest on than Mr. John Wesley. 

"Is it to be the Baptist sect? There is no one such sect 

1 W. R. Huntington. 



286 Other Sheep I Have 

but many, marked in nothing but the principle of immer- 
sion, and separated from each other upon a multitude of 
disputed subjects. Moreover, it has so little resemblance 
to Heaven as to exclude the infant child. 

"Is it the Congregationalist, the sober original kind? 
That kind has not held its own in that portion of our land 
where it first started. 

"Are we all to become Presbyterians? If is meant the 
kind that existed two hundred years ago and is denned in 
the Westminster catechism, that does not exist to-day. 

"We need an American Catholic Church; Protestant as 
it relates to Romanism, not Protestant as that term is under- 
stood in continental Europe where it is identified with 
infidelity, but Protestant as opposed only to what is Roman ; 
Episcopal as it relates to her primitive form of Church 
government; Catholic as it relates to her Divine and un- 
changeable system of faith and practice ; and American as 
it relates to her entire independence, not only of foreign 
influence and foreign power, but of that injurious union of 
Church and State, which, from the time of Const antine, has 
fettered and degraded the Roman Church and from which, 
in this country, she now rejoices to be free. In all her 
departments of legislation, vestries or boards, diocesan 
conventions or synods, or national councils, she should be so 
thoroughly republican that no law or canon can be enacted 
which is not sanctioned by the united voice of her clergy 
and her laity. But there is no reason why she should not 
have the energy, courage, and moral heroism of the old 
Puritan Congregationalists, and so far and no farther she 
may have the Puritan element. There is no reason why 
she should not have the same love of freedom which ori- 
ginally distinguished the Baptists and brought them into 
being, and so far and no farther she may have the Baptist 
element. There is no reason why she should not have the 
warmth and fire of Methodism, as when Wesley woke the 
slumbers of the dead, and so far and no farther she may have 
the Methodist element. There is no reason why her mem- 



In the Multitude of Councillors 287 

bers should not emulate the zeal of the Roman Catholics in 
their devotion to her interests, nor why they should not 
celebrate her worship, as the One, Only, Catholic and Apos- 
tolic Church, with primitive apostolic grandeur and magni- 
ficence, yet without superstition and intolerance, and so far 
and no farther she may have the Roman Catholic element. 
And then she must have the same conservative principle 
for which Mason and Miller contended in the days of Pres- 
byterian glory, and so far and no farther she may have the 
Presbyterian element. 

"At the same time she is, and must forever be, free of all 
the defects of her component parts ; for, having an unchange- 
able system of doctrine, discipline, worship, ministry, and 
sacraments, never, like the Roman Catholics, can she de- 
stroy the faith by additions and corruptions, and never, like 
the sects, can she deface and mutilate the truth by sub- 
tractions and excisions. Such, then, is the Church which 
God in His providence will establish in this land, not a 
narrow, bigoted, and exclusive sect, not an ephemeral body, 
originating in the whims and oddities of some individual 
mind and destined to an ephemeral existence, not the 
representative, in this twentieth century, of mediaeval 
Christianity, or of any other kind of Christianity which is 
merely Roman, Puritan, or sectarian, but the American 
Catholic Church, — the future Church of this great nation, 
destined to exert its ameliorating power not upon this 
nation only, but through this nation upon all the nations of 
the old world." 1 

Bap to here asked to be heard, and his request was 
granted. Said he: 

"I agree that this coming national Church should not be 
made by absorption or compromise. To be successful it 
must have a common supreme standard of authority, — the 
Bible. In agreeing to this no intelligent Christian makes 
any compromise. It must have a creed, such as, 'if thou 

1 James A. Boles. 



288 Other Sheep I Have 

shalt confess with thy mouth the Lord Jesus and believe 
with thy heart that God hath raised Him from the dead 
thou shalt be saved. ' In agreeing to this no one makes any 
compromise. 

"Again this coming Church must have some kind of 
organisation. Can there be any better organisation than a 
flexible one, adjusting itself to passing environments, in 
Italy, in America, now in the twentieth century, hereafter 
in the thirtieth? In agreeing to this no one makes any 
compromise. Again this coming Church must have some 
prescribed mode of admission. Can there be any better 
mode of admission than the rite of baptism, a rite which, as 
scholars in all communions admit, originally meant immer- 
sion? In agreeing to this no one makes any compromise. 
Again this coming Church must have some form of govern- 
ment. Can there be any better form of government than 
the Presbyterian, a form which is natural to all executive 
bodies? In agreeing to this no one makes any compromise. 
Again this coming Church must have some kind of head- 
ship, for all living things tend to some kind of presidency, 
or co-ordinating centre. Can there be any form of head- 
ship more historic or more decorous than the Anglican? 
In agreeing to this no one makes any compromise. Again 
this coming Church must have some method of working, a 
method which shall be at once systematic, co-operative, 
effective. Can there be any method of working more 
systematic, co-operative, or effective than the Methodist? 
In agreeing to this no one makes any compromise. Again 
this coming Church must have some kind of liturgy, for 
worship instinctively seeks to express itself in forms that 
are at once stately and apposite. Can there be any better 
liturgy than a flexible one, judiciously blending the stateli- 
ness of ancient prescribed forms and the appositeness of 
modern free adjustments? In agreeing to this no one 
makes any compromise. Again this coming Church must 
have some term of communion, a term that shall be common 
to all Christ's people. Can there be any better term of 



In the Multitude of Councillors 289 

communion than communion with our Lord Jesus Christ as 
being the head of His Church or body, and therefore inter- 
communion with all Christians as being members of His 
body? In agreeing to this no one makes any compromise. " x 

"I hope my brother will pardon me for interrupting, 
though only for a moment," said Baptize "I wish to 
remind him that even compromise at times may be a good 
thing. Of that we have a Scriptural example in the first 
general council at Jerusalem whose conclusion, we are told, 
1 seemed good to the Holy Ghost and to us. ' As it included 
the writers of pretty much all the New Testament, and as 
we are definitely told it had the indorsement of the Holy 
Ghost, it has a higher attestation of inspiration than any 
other passage in the Bible. It was the result of a full dis- 
cussion between the two great parties in the Early Church, 
and was a temporary compromise made for the sake of 
avoiding a schism. Then believers were told that they 
would do well if they would avoid four things — fornication, 
things offered to idols, things strangled, and blood. Of 
those prohibitions one stands, because founded in our 
moral nature. The other three were but temporary, and 
two of them are never mentioned again in the Bible. St. 
Paul, who submitted for the time for his brothers' sake, 
within ten years taught that things offered to idols might be 
eaten if nobody objected. Here is one great illustration 
and example of a holy compromise for the sake of unity." 2 

" 'Tis well, my Brother," replied Bapto. "I will not 
dispute the facts nor disregard the lesson, but to continue. 
I was about to remark that this coming Church must be 
built on co-operation as a unified engine which does its work 
because its several parts, all different, are working in recog- 
nised adjustment and harmonious co-operation for a com- 
mon end. If one pin give way or one valve refuse to work 
the whole is helpless. We have each been given our mission. 
That of the Roman Catholic is to give play to the bodily 

1 George Dana Boardman. a William Hayes Ward. 

19 



290 Other Sheep I Have 

side of our nature, and this it does by its appeal to the 
senses in the way of architecture, statuary, painting, music, 
colours, forms, and nobly is it fulfilling its sensitive vocation. 
A chief distinctive mission of the Presbyterian branch of 
the one Church is to give play to the theological side of our 
nature, and this it does by the prominence it assigns to 
creed and catechetical instruction, and nobly is it fulfilling 
its sturdy vocation. A chief distinctive mission of the 
Congregational branch of the one Church is to give play to 
the personal side of our nature, and this it does by its 
insistence on the right of each congregation to ecclesiastical 
independence, and nobly is it fulfilling its manly vocation. 
A chief distinctive mission of the Anglican branch of the 
one Church is to give play to the worshipful side of our 
nature, and this it does by the prominence it assigns to 
liturgy and aesthetics, and nobly is it fulfilling its devo- 
tional vocation. A chief distinctive mission of the Metho- 
dist branch of the one Church is to give play to the active 
side of our nature, and this it does by the vigour of its 
ecclesiastical system, and its recognition of the lay element 
in its worship, and nobly is it fulfilling its robust vocation. 
A chief distinctive mission of the Quaker branch of the one 
Church is to give play to the passive side of our nature, and 
this it does by its doctrine of inner light and by its disuse of 
forms, and nobly is it fulfilling its placid vocation. A chief 
distinctive mission of the Baptist branch of the one Church 
is to give play to the exact side of our nature, and this it 
does by demanding literal obedience to the Scriptural 
ordinance of Baptism, and nobly is it fulfilling its stalwart 
vocation. Thus each has its own peculiar mission and 
each, I doubt not, would be benefited by some absorption of 
the peculiarities of the others. For instance, Baptists, I am 
sure, would not be harmed by a little infusion of the Pres- 
byterian polity, the Anglican aesthetics, the Methodist 
discipline, or the Quaker simplicity." 1 

1 George Dana Boardman. 



In the Multitude of Councillors 291 

"All of which is very simple in words," remarked Repre- 
sentative, "but still the practical question remains, How?" 

"It is a big job," said Puritan. "In undertaking it, we 
might feel as would a savage who had been shown a mighty 
modern ocean steamship and been told to at once substitute 
that class for his dug-outs or canoes. And yet it is neces- 
sary to undertake it. The spectacle we present is our 
undoing. By it we lose the respect which should be ours, 
particularly from the young. As law presents a united 
front is law respected. What more impressive than a vil- 
lage in a Roman Catholic country with its one central and 
strong Church, and with its religion taken as a matter of 
course. Two hundred or so years ago the same conditions 
existed in New England. All passed through one porch to 
a united worship. To-day the school children go through 
one school-house door on week days, but on Sundays they 
scatter through variously labelled doors, at each of which 
men are asking them to enter. So comes the idea that 
religion, unlike education, is a matter of debate. But I 
have a practical plan to submit. " 

"Your plan, Puritan," demanded the Moderator. 

"I pray you hear me for one moment," interrupted 
Greatheart. Notwithstanding the fact that the Moderator 
had ruled that Puritan should be heard, a glance from 
Charity was sufficient to change the decision and the unfold- 
ing of the proposed plan was deferred so that Greatheart's 
request might be granted. 



RHO 
East, West, Hame 's Best 

GREATHEART, on being accorded permission to speak, 
did not at once do so, but stood silent, as if unde- 
cided what to say, or as if affected by some deep feeling 
which would not permit him to express himself. At length 
he spoke : 

"I am, Sire, of all men most miserable, because I feel 
that I shall be looked upon as a traitor. After all my expres- 
sions of goodwill to others who think not as I do, when the 
time comes for some definite action for a better fellowship 
with these my fellow Christians, I weaken, I cannot help 
it, and I am ready to draw back. I cannot express my feel- 
ings or state why I feel as I do. I am indeed most misera- 
ble and on account of my unworthiness. I have put my 
hand to the plough and am ready to turn back. I cannot 
approve of this great national Church as outlined, and why? 

"The reason, as I find by self-examination, is that I am 
selfish and not willing to give up my own. In other words, 
I love mine own best." 

"You too, Brutus," said Radic. 

"It is nothing to be wondered at," said Militant, "the 
most natural thing in the world. He has the true esprit de 
corps. He loves the standard under which he rights. Only 
a man without a country would dream of going in search 
of the most beautiful of all flags in order that he might make 
it his own. Instinctively he cheers the flag he was born 
under, because for that reason he has always thought of it 
292 



East, West, Hame 's Best 293 

as his flag. And I have always found that those who are 
the most devoted to their own particular service make the 
best soldiers." 

"And it is so with Christians," said Conservative. "To 
my knowledge those who have been most devoted to their 
own branch of the Church have been the most liberal toward 
the beliefs of others. Cheer up, Greatheart. We all respect 
you the more for your scruples." 

"Would I could think otherwise, Sire," continued Great- 
heart. "Even if I were to believe some one else right and 
myself wrong, how can I give up my birthright and my 
lifelong associates and go among strangers, and I am sure 
there are others of my opinion. My Church is mine by 
birth, baptism, and education and I love her. I could not 
feel at home in another Church or know what to do in a 
service to which I was unaccustomed. I cannot go to Mass, 
for I have not the slightest idea what it all means, nor could 
I be at home in the service of Anglic." 

"They are both the same, Brother," said Radic. "The 
one in English suits me better, but there is too much up and 
down motion — seating, rising." 

"As my further excuse," continued Greatheart, "my 
family into which I was born must necessarily be the one 
which commands my first duty. Where that family lives 
is my home, which to me is better than my neighbour's 
though I like to see my friends. I like a sociable neighbour- 
hood. Let my friends come and live near me and I shall be 
delighted, but don't ask me to go back on the homestead. 
Cannot we be neighbours, provide schools in common, have 
social gatherings, be neighbourly in sickness and bereave- 
ment, without wearing our welcome out by intruding our- 
selves daily where we do not belong? It is not usually 
necessary to work our neighbour's field or tend his flock. 
That is his business unless he is sick. Each cultivates his 
own and takes what is coming to him. We might even 
look well to division fences without hard feelings, and we 
don't need to call names over them. Why should I call 



294 Other Sheep I Have 

the man on the other side of the fence a papist, or he call 
me a heretic? He loves his as I do mine, and how can I 
blame him? I respect him for it. Our families are little 
circles bound by the strongest ties. My Church is but a 
larger family. I and my wife are a unity and yet we are 
two different people. That does not prevent us from living 
together. It is not necessary that we should be alike. We 
are counterparts." 

"Yes, Brother," interrupted Radic, "and you don't care 
to buy your neighbour's wife a gown as often as your own. 
That would not promote peace or unity." 

'"I was about to ask," continued Greatheart, "in con- 
nection with this suggestion of dissimilar counterparts, 
whether it is necessary to have uniformity in order to have 
Church unity? A Church unity involving uniformity I 
am afraid of. The very idea of unity should involve parts 
which are not necessarily similar. Must we have uniformity 
in worship? Must we always agree in opinion? Even Paul 
withstood Peter to the face. 

"There are splendid men in all churches. But with all 
their help, no matter what plans we make for unity, some- 
thing will always go wrong when we come to try them. 
Some one will always be found who will take advantage. 
Better not attempt this thing. Leave it to God. Our part 
is not to hinder." 

"Yes," said Pilgrim, "while the outward disagreements 
among Christians are the standing scoff of infidels and 
often the cause of deep sorrow to believers, yet I am not 
sure but that they have answered a good purpose in the 
spread of religion in the world. When in the Early Church 
Paul and Barnabas disagreed upon a question relating to 
their work, and contention was so sharp between them that 
they departed asunder, the result was a wider diffusion of 
Christianity than if they had laboured together. So without 
doubt the rivalry between different bodies of Christians 
has to some extent been the means of provoking each other 
to good works and to the spread of the knowledge of sal- 



East, West, Hame 's Best 295 

vation. I also, like Bapto, think we have each had our 
mission, and, besides, it seems to have been left to each 
body to devote itself to the development of some one or 
more doctrines or views of truth, and thus the whole field 
of religious truth has been more carefully studied than it 
otherwise would have been ; on the same principle that bet- 
ter clocks are made by what is called the division of labour, 
than when one workman made the whole clock. But while 
these and possibly other benefits have been derived from 
the breaking of Christendom, I cannot but think that the 
present state of affairs will come to an end; that gradually, 
as Christ's religion spreads, the truths of the Bible become 
better understood, and all Christians come to understand 
each other better, they will draw nearer to each other and 
will begin to lay aside the non-essentials in which they 
disagree." 

"I am with you, Greatheart," said Method, "in thinking 
that a man could do the best work in the Church in which 
he was born and brought up. I believe what my mother did. 
That's a good reason." 

"But," begged Greatheart, when he could again be heard, 
"cannot we all become as one and yet stay what we are? 
Cannot we agree to disagree? I do not want this Church 
unity. As I have said, I am afraid of it. Christian unity is 
enough for me. Our various sects may be tares or wheat, 
but let both grow together until the harvest. Then the 
question will not be one for us to decide." 

"Have you anything further to offer, Greatheart?" 
asked the Moderator. 

"I have said what I could. Would that I could say 
more," was the reply. 

"Then we are ready to hear the plan of Puritan." 



SIGMA 

One — of Many 

" A /I Y plan," began Puritan, "exactly meets the objection 
I V 1 of Greatheart. It does not include absorption. 
From what we have learned here it would seem that we 
are not yet ready for Church unity. Our unity of states 
has been referred to. It must not be forgotten that the 
unity was not secured without something preliminary. 
Previously those states confederated. That is what we 
want, Federation. The states agreed, while separate and 
dissimilar communities, to respect each other's rights and 
to maintain their several independencies, but to work to- 
gether for certain ends. This we can do. Then the final 
result was a more binding union. Whether we may expect 
such an outcome remains to be seen. At least we shall be 
in the way leading to it. My personal opinion is that even 
if my plan should fail in its ultimate object, Federation, for 
our purposes, would be good enough in itself." 

Here Puritan was interrupted by a former witness, 
Earnest : 

"It seems to me that if an organised Federation is pro- 
posed, to be accomplished by the creation of the machinery 
of organisation, representation, councils, and the like, it 
would be an attempt to secure a union which could have 
no real basis and which would be in the nature of a truce 
and not of a peace. If one is impatient of delay and eager 
for visible results, Federation promises a short road to the 
desired end, but it ignores differences which must ultimately 
296 



One — of Many 297 

assert themselves. Behind any such expedient always lies 
the greater and more difficult question of Church unity, 
the real and vital question which we must answer sooner or 
later, and all attempts to put it aside and accept some sub- 
stitute are sure to fail eventually." 

"Then, Brother," resumed Puritan, "for your sake, we 
will look at it in the nature of a temporary expedient, — 
a means. The union of states was finally consummated by 
such an expedient. They gradually found what they had 
in common which could be entrusted to a central govern- 
ment, which things were so entrusted, and what was not so 
specifically entrusted was specifically retained as belonging 
to the individual states. Within itself each state was su- 
preme and retained its autonomy. All that was specifically 
delegated to a central government became the supreme 
law which was cheerfully recognised and obeyed by all, 
and without detriment to the separate organisations which 
were the component parts. Each state co-operated to 
maintain the supreme law and for the mutual good, without 
any one claiming a supremacy over the rest. In that we 
have a model for our Federation. It is the most practical 
and possible present endeavour. It would at least be an 
improvement. Wherever such a plan has been tried in our 
Church affairs, and to whatever degree, it has shown grati- 
fying results, therefore it gives promise for the immediate 
future. It would tend to make the barriers useless and if 
they were found so to be they would soon disappear." 

"The proposed plan," said Pilgrim, "might be said to be 
a plan for intercommunion rather than unification. If I 
had my way I should make undenominationalism a dead 
issue. Christians have no use for a common denominator. 
They want to find the greatest common measure. I do 
not think that one great corporate body could do as much 
good as a number of separated organisations federated. 1 

1 The underlying principle of true federalism seems to be that things 
which are better done jointly than severally are done by the organisation 
as a unit; and, conversely, those best done severally are done independ- 



298 Other Sheep I Have 

I shall work for this Federation. But we should work 
gradually, beginning with the points of least resistance and 
not, as we have been trying to do, with those of greatest 
resistance. We have been trying to surmount our greatest 
stumbling blocks first. But we must not forget that, as in 
the case of the colonies, there first came the sense of a need 
for closer relationship, both on account of the evils of a 
separate life and the advantages of a closer relation. Then 
came Federation. Each colony was still jealous of its 
rights, surrendering as little as possible to the common 
federated life. But they placed themselves in the historic 
process of fusion and every hour was moving them on 
towards that goal. Common wants, common needs, com- 
mon dangers multiplied, until at last the conviction was 
forced home, 'United we stand, divided we fall.' The full 
sense of one indivisible national life came only after the 
terrific heats and the volcanic shakings of the Civil War." 1 
"An excellent plan," commented Radic. "How else 
can we suit the ideas of Earnest with his showy vestments 

ently by each of the constituent tribes or denominations. Obviously, 
mutual agreement between the denominations and the Ecclesia members 
of the whole would from time to time decide into which category any 
new branch of effort should fall. 

So far, however, as the two oldest and immeasurably most important 
of all the agencies of "the Ecclesia of God" are concerned, (a) evangeli- 
sation and (b) pastoral and teaching work, the maximum of spiritual 
results would, in the writer's view, be obtained by placing the former 
within the federal and the latter within the tribal sphere; evangelisa- 
tion being promoted jointly by an interdenominational committee, and 
pastoral and teaching work severally by the various folds or denomina- 
tions of the flock. . . . 

Winging our way from New Testament times across the long cen- 
turies of departure from apostolic governmental principles, we would 
say: If our Anglican, Baptist, Congregational, Methodist, Presbyterian, 
and other "folds" of the flock would be content to justify their several 
systems as denominations only, no one could join issue with them; for 
every tribe is free to adopt whatever church polity gives it most comfort 
and satisfaction. — From Christian Reunion, by Frank Spence. Lon- 
don. Hodder & Stoughton. 

*J. H. Earle. 



One — of Many 299 

and those like myself who prefer the preacher to officiate 
in a frock coat and nicely creased trousers, or, if he gets 
down to real work in a camp meeting, in his shirt 
sleeves?" 

"Something of the kind suggested," said Presbus, "is 
necessary and seems most practicable. How else can we 
agree? For instance, my strong point is doctrine. My 
friend Anglic, in order to maintain the reputation of his 
Church as being the roomiest Church in Christendom, tells 
me that polity and authority are of more importance than 
doctrine, that differences in doctrine come from individual 
free thought and must exist until we get more light. But 
we can get along together if he respects my opinion and I 
respect his. Some of Luthrem's friends exclude from 
Church membership all who belong to oath-bound secret 
societies. But that is all right, for they hold fellowship with 
those who permit such membership. Why should not 
Anglic hold to episcopacy and yet believe that others who 
do not so hold may be Christians and have the Christian 
faith?" 

"No reason at all, Brother Presbus," said Anglic. 

"Then that settles it," returned Presbus. " Only remem- 
ber that we are living in the twentieth century and in the 
United States of America." 

"After all," said Conservative, "it is not our sectarianism 
which appeals. We pursue many lines of religious activity 
which have no relation to the sectarian principles which we 
stand for. If the nomenclature of sectarian theology or 
sectarian ecclesiasticism were strictly adhered to and made 
the sole basis of the appeal that each special organisation 
makes for support, the answer to that appeal would be 
extremely limited and ineffective." 

"I agree to that," said Anglic. "The arguments by 
which the success of sectarianism seems to be justified are 
always found to rest on those final principles of the Gospel 
of Christ which give no ground whatever for contentment 
with or satisfaction in a mutilated Church. No sect in 



300 Other Sheep I Have 

America to-day justifies itself by its success in impressing 
its special tenets as a sect on the religious life of the country. 
Even the legal title of my American Church, and the ac- 
cepted abbreviation of that title, are inadequate, not to say 
ludicrous, if used to indicate what that Church is under- 
taking to do by its ministry and its organisation. Even 
a bishop in every parish on Sunday, and a weekly sermon 
on the religious history of the sixteenth century with a 
solemn chanting of the Thirty-nine Articles and a coinci- 
dent anathematising of the decrees of the Council of Trent 
would not be enough to win the distinction of being really 
Protestant Episcopalian. 

"The failure of sectarianism is the result of its inability 
to work out its own programme of isolation and separation 
in the face of the principles of a common humanity and 
a common Christianity. Complete sectarianism might be 
practiced with some success only in an isolated religious 
community, existing in a savage country, without a govern- 
ment and without any sovereign power in control. As 
sectarianism appears to-day it is a compromise, and its 
successes are due to its spirit of compromise. Each of these 
variously named organisations already partly occupies a 
wide territory on which it comes in touch with some other 
organisation, where both work, if not concordantly, at least 
without antagonism. The demand for closer co-operation 
or for federation rests as much on conditions as it does on 
ideals. It is the working out of the ideal on the basis of 
actually existing facts. 

"From the first ages of the Church there was diversity. 
Without diversity there can be no real unity. For unity 
is not the same as identity. A sect works for identity. The 
course of religious history for several hundred years has 
shown, however, that the Christian temper attains its 
highest expression not through identity but through unity. 
On the limited field of sectarian history this fact has been 
demonstrated time and time again. There is no reason to 
fear that the Christian character in the individual or in 



One — of Many 301 

society will suffer by carrying to further limits the already 
existing harmony among the various churches." 1 

At this point there was a pause in the proceedings. For 
the moment no one wished to be heard. 

"Would any one discuss further this plan proposed by 
Puritan?" asked the Moderator. 

Again there was a pause. 

" May I make a practical suggestion?" It was the Plain 
Business Man who spoke. "It may be said that we have a 
complaint, the cause of which we do not know. When such 
a thing happens to me, what do I do? The most practical 
thing. I call a doctor. That is what we should do now. 
I have noticed in this audience one whose intimate know- 
ledge of the hidden interior of my body I most deeply 
respect. He has instruments of precision by which he can 
see within me what others cannot. He has a piercing eye 
which has often given me the idea that he can see through 
me without his instruments and I verily believe he can. 
At least he makes good guesses at times as to what goes 
on within. Now I admire him not only for his knowledge 
and abilities, but also for his common sense. Even were 
he not a doctor I am sure he could help us. He is a man 
posted in our present difficulties and interested, or he would 
not be here. If he could be prevailed upon to apply his 
methods to the settlement of our difficulties as Christians, 
as he would attend to our bodily ailments, we should profit 
by his wisdom. He stands without, for he is modest. He 
would never offer advice of his own initiative." 

" If he is among you, let him speak," said the Moderator. 

There was no response. 

"Is this doctor here?" demanded the Moderator. "Let 
him be called." 

"The Doctor, the Doctor," came from various parts of 
the assembly. 

Then after an interval, a figure was seen moving slowly 

1 John Fulton. 



302 Other Sheep I Have 

from the outer edges of the throng, as if unwillingly impelled 
by some hidden force which could not be controlled. The 
figure was that of a man most unassuming in appearance, 
seemingly diffident, but with a kindly face and prepossessing 
mien. When he at length faced the Moderator, he asked: 

" What can I do for you? " 

"You may give us the benefit of your wisdom." 

"To the extent of my ability, Sire." 



TAU 
He hath Sent me to Heal the Broken-Hearted 

THE Doctor began as follows: 
"We have been trying to cure a disease by present- 
ing its symptoms. The symptoms are sectarianism. That 
is not the disease. Back of that, deep down, or far within, 
there is something which is producing the symptoms. We 
should reach that and the symptoms will disappear. I may 
not be able to help in that. It may take a greater physician 
than I am, but I do not say that it may not be reached. I 
might point out what it is, but my opinion is that these 
proceedings will develop that information. 

"Part of our difficulty, however, comes from a confusion 
of terms. Accuracy in statement is necessary to a correct 
diagnosis. We have been confusing Christian and Church 
unity. Now we confuse a unit}'- with a unit. Some think 
they desire a unit. I think they desire a unity. 

"Consider for a moment the difference between them. 
A unit is a single one, surveyed externally, in isolation from 
other ones; a unity is a single one, surveyed internally, in 
its parts, each and every part being in mutual adjustment 
to a common end. A unit is a bare one, a unity is the co- 
ordination of several different ones into a state of oneness. 
A unit is one in the sense of numerical singleness, a unity 
is one in the sense of harmonious pluralness. For example : 
a molecule of water, considered in its wholeness and in dis- 
tinction from other molecules of water, is a unit; but the 
303 



304 Other Sheep I Have 

same molecule of water, considered in its composition as 
made of eight weights of oxygen and one weight of hydrogen, 
is a unity. But unity implies something more than har- 
monious variety of parts; it also implies the subordination 
of these various parts to a common end. It is this co- 
operation of diverse parts to a common end which makes 
these diverse parts as a whole a unity. For example: the 
separate blocks in a stone-yard are not a unity, they are 
only units; but actually bring them together and fit them 
to one another in due shape and order for the purpose, say, 
of a temple structure, and they become a unity. In brief, 
it is the co-ordination of diverse units for a common end 
which makes a unity. Unity consists in converged diver- 
sities, where all the ends are means and all the means are 
ends. x 

"The knowledge gained in my profession which has to do 
with the well-being of the body, is applicable to the question 
before us. This is admirably set forth by one of the 
Apostles. Pardon me if I quote what we have all already 
memorised, but it more accurately expresses than any words 
of mine can, the idea I would convey. 

" ' For as the body is one, and hath many members, and 
all the members of that one body, being many, are one body ; 
so also is Christ. For the body is not one member, but 
many. If the foot shall say, because I am not the hand, I 
am not of the body; is it therefore not of the body? And if 
the ear shall say, because I am not the eye, I am not of the 
body; is it therefore not of the body? If the whole body 
were an eye, where were the hearing? If the whole were 
hearing, where were the smelling? But now hath God set 
the members, every one of them in the body, as it hath 
pleased him. And if they were all one member where were 
the body? But now are they many members, yet but one 
body. And the eye cannot say unto the hand, I have no 
need of thee; nor again the head to the feet, I have no need 

1 George Dana Boardman. 



Sent to Heal the Broken- Hearted 305 

of you. Nay, much more those members of the body, 
which. seem to be more feeble, are necessary. And those 
members of the body which we think to be less honourable, 
upon these we bestow more abundant honour; and our 
uncomely parts have more abundant comeliness. For our 
comely parts have no need: but God hath tempered the 
body together, having given more abundant honour to that 
part which lacked; that there should be no schism in the 
body ; but that the members should have the same care one 
for another. And whether one member suffer, all the 
members suffer with it ; or one member be honoured, all the 
members rejoice with it. Now ye are the body of Christ, 
and members in particular. ' 

"From this I reason on the one hand, that the term ' body ' 
implies 'members'. And 'members' imply specific func- 
tions. Observe how this is exemplified for instance in the 
idiosyncrasies of the various nations ; each nation having as 
truly as though it were a hand or a foot, its own specific 
place or part in the great corpus or body of mankind. Recall, 
for example, Hebrew devoutness, Egyptian gravity, Assy- 
rian force, Greek culture, Roman jurisprudence, Italian 
asstheticism, German philosophism, French savoir-faire 
Chinese conservatism, African docility, Swiss patriotism, 
Scandinavian valour, Spanish dignity, Russian persistence, 
English indomitableness, Scotch shrewdness, Irish impet- 
uosity, American versatility. Each nation has its own 
r61e definitely assigned it in the great drama of history. 

"On the other hand, the term 'members' implies 'body.' 
This is what constitutes the nations one vast 'solidarity', 
the peoples one colossal corpus. x 

"Now if we apply the great analogy between the human 
body and Christ's body, which I have quoted, to these 
differing parts of Christ's body here represented we may 
begin with the head. Our friend Anglic here claims to be 
the head." 

1 George Dana Boardman. 



306 Other Sheep I Have 

"Not so, Doctor," interrupted Anglic. "Christ is the 
head according to Scripture. " 

"Do you not claim to be the part on which hands were 
laid?" 

"A hit, a palpable hit," said Greatheart. "And what 
part may I be said to represent, Doctor?" 

"You, friend Greatheart, are a part diseased. I should 
say that you were afflicted with cardiac hypertrophy, or in- 
English, a diseased enlargement of the heart." 1 

"Is it serious, Doctor?" 

"Exceedingly." 

"Is it contagious?" 

"Both contagious and infectious. It may become epi- 
demic. " 

" Necessarily fatal, Doctor?" 

"No, but it is not good for the system. It prevents 
activity on practical lines and interferes with accurate 
vision." 

"How should I treat it?" 

"In your case I am afraid it is in the blood, from birth; 
but others should beware of you. I think, however, that 
you are improving, for, as I understand, you are now just 
beginning to recognise the fact, the necessity and the worth 
of diversity. " 

"You approve then, Doctor, of the plan which Puritan 
has submitted?" said the Moderator. 

"So far as it is in the line of co-operation, which I believe 
the correct method, I do. 

"As co-operation is a law of life for the diverse members 
of the physical body, so co-operation is a law of life for the 
diverse members of the spiritual body or Christ's corporate 
Church. And diversity is absolutely necessary to co-opera- 
tion. Our Divine Head does not demand from the members 
of his body uniformity of creed or uniformity of polity, for 
that would be to merge all members of his body into one 

1 George Dana Boardman. 



Sent to Heal the Broken-Hearted 307 

vast cyclopean eye or one vast colossal foot. If the whole 
body were a Presbyterian eye, where were the hearing? 
If the whole were a Baptist ear, where were the smelling? 
If the whole Church were one gigantic denominational 
member, where were Christ's many-membered body? But 
now they are many members, yet but one body. And the 
Anglican eye cannot say to the Methodist hand, I have no 
need of thee, or again the Lutheran head to the Waldensian 
feet, I have no need of you. For all Christians constitute 
the one body of Christ, and each Christian is a functional 
member thereof. And the body of Christ is healthy and 
effective in proportion as each Christian discharges his own 
organic function; all the members, whether eye or hand, 
ear or foot, sinew or nerve, bone or cell, working together 
in reciprocal co-operation." 1 

"What is your advice, Doctor, as to the best way of 
attaining this co-operation?" asked the Moderator. 

"I am accustomed to write my prescriptions so that they 
may not be misunderstood, and after due deliberation." 

"Have you deliberated on this?" 

fl I have, Sire, most deeply and have been here watching 
the symptoms daily. " 

"You are then prepared to advise?" 

"Yes, Sire." 

" Do so then, and in writing as you suggest, " directed the 
Moderator. 

"It is already written, Sire, and here it is. It however 
is not easily compounded, for its most important ingredient 
is hard to obtain." 

The witness produced a paper which he held in his hand 
for a few moments as if undecided what to do with it. 

"Let Representative read it, and aloud," directed the 
Moderator. 

Representative took the paper and looked at it. Then 
speaking to the Moderator, he said: 

1 George Dana Boardman. 



308 Other Sheep I Have 

" It is in what is to me an unknown tongue, I cannot read 
it. Perhaps Anglic may be able to read it." 

The paper was passed to Anglic, who said: 

"I am not able to read it. It is in a dead language. 
It seems more like the tongue with which Romanus is 
familiar." 

"Will Romanus read it?" asked the Moderator. 

"Alas, your Eminence," replied Romanus, "I dare not 
read it. " 

"Perhaps, Doctor, you will yourself translate it," sug- 
gested the Moderator. The doctor again took the paper 
and rewrote it. 

"What shall be done with it, Sire?" he asked when the 
writing was completed, "shall I read it?" 

"Perhaps as yet it would be as well not to read it. Let 
our Charity receive this document and retain it for the 
present until he has our further orders." 

The paper passed to the keeping of Charity, Greatheart 
being the messenger who conveyed it. 

"Is it your pleasure, Sire, that I look at it?" inquired 
Charity. 

"By all means. Acquaint yourself with it and give us 
your opinion." 

Charity unfolded the paper, examined the writing, and 
refolded it ; a smile expressive of deep satisfaction spreading 
over his countenance as he did so. 

" It is not necessary to ask our Charity whether he thinks 
it of value. His looks give the information. You have our 
thanks, Doctor," said the Moderator. 

"If anything of mine may be made serviceable," replied 
the Doctor, "it will have made me most happy to 
have had the opportunity. I beg you will now excuse 
me." 

"If we may not profit by more of your valuable know- 
ledge, we shall be obliged to let you go," returned the 
Moderator. 

" I have other practical ideas to submit, beside my sugges- 



Sent to Heal the Broken-Hearted 309 

tion that you call the doctor. May I be heard?" The 
request came from the Plain Business Man. 

1 ' Most certainly, ' ' replied the Moderator. ' ' If your ideas 
are all as good as that one, they will be of value indeed.' ' 

"Shall I then speak at once?" 

"That will give us great pleasure." 



UPSILON 

Rich in Saving Common-Sense 
And, as the Greatest only Are, 
In his Simplicity Sublime 

" T AM a blunt man and speak to the point," began the 

I Plain Business Man. "I try to speak so that I may 
be understood and in as few words as possible. My ideas 
aim for things practical. You must excuse me if I am not 
very connected nor particular as to proper order. 

"So far, only one definite plan has been suggested which 
though approved by some has also met with opposition 
except it be considered only as a means to an end. But we 
might agree on that as the best we can do at present. 

"However, I have several practical suggestions to make. 
Here is one, I make it only as a suggestion to note how it 
may be received. If it does not please, I have others. To 
explain : 

"I have here a letter which I have drafted, addressed to 
the powerful head of a powerful church, which I propose 
that we all approve and send to its destination. The letter 
is so addressed to one whom we call the Pope. We should 
address him because he is powerful. It reads as follows: 

II ' Can you not rise to the occasion and call a meeting of 
representatives of all Christians to discuss, with a view to 
future action, the necessary steps to restore to Christianity 
that splendid influence it once exerted upon humanity, but 
of which it is in danger of being deprived by our unhappy 



Rich in Saving Common-Sense 311 

divisions, which now paralyse its power and, but for the 
promise of its perpetuity, would threaten its very existence. 

'"Such a meeting as this, called by the Pope, at this 
critical juncture would thrill all Christendom to the centre 
with hope and joy. 

" ' Such a beginning would be taken as an earnest of better 
things to come, and all Christians everywhere would begin 
again, as in the early days of Christianity, to look to Rome 
as a leader in the great forward movement of humanity 
towards its final goal of redemption from the power of 
evil.'" 1 

Pilgrim here asked permission to remark: 

"To many Protestants it might seem preposterous to 
imagine that such a call from the Pope of Rome would be 
responded to by all branches of the Christian Church. But 
is not Rome, the centre from which the Gospel of Christ 
radiated through much of the world in the first Christian 
century, the fit place for such a meeting, and is it unreason- 
able to think that the Bishop of Rome may recognise that 
this may be the greatest opportunity of the Church in 
modern times?" 2 

"I would also beg permission to remark," said Romanus, 
"that personally I wish to express sympathy with the 
author of this suggestion in which his sincerity is evident, 
but I do not see how it would be productive of the results he 
anticipates. If such a meeting were possible, would the 
Protestants there represented be willing to approve of and 
accept the means for creating and perpetuating Christian 
unity which Christ himself furnished? 

"Until the various sects are willing to accept the teach- 
ings of the Church which was Divinely commissioned, the 
work of disintegration will steadily go on. Sincere Protes- 
tants may deplore the results of this disintegration as mani- 
fested in the loss of faith in Christianity itself, but there is 

1 Letter to Pius X. sent Christmas Day, 1906, by James Steptoe 
Johnson, P. E. Bishop of Western Texas. 

2 The Congregationalist and Christian World. 



312 Other Sheep I Have 

no help for it. Protestantism did its best to destroy the 
Christian unity that existed from the days of Christ and 
His Apostles, and now it has only itself to blame for the sad 
results." 1 

Method here spoke also : 

"The churches of Anglic, both in England and here have 
determined that they will not recognise the validity of 
ministers not ordained by bishops of their own churches, 
the Roman Catholic Church or the Greek Church. The 
pope will never give up his supremacy, neither will he ever 
be reconciled with the Greek Church unless it will accept that 
supremacy. A meeting of all great religious bodies if called 
by the pope, could not be representative. The issues are 
too sharp. The Roman Catholic dreams that all other 
bodies will finally disintegrate and that a large part of 
Protestantism will affiliate with his Church. But the irre- 
sistible force and the unmovable obstacle exist, and it is 
better for each communion having principles for which it 
would die, to continue spreading its own views as widely as 
it can." 2 

As Method spoke the face of Charity showed that he was 
troubled. Seeing this Greatheart spoke. 

"I am sorry to hear that Method has lost some of the 
pleasantness of speech which I had observed he had gained 
under the improving influences with which he is here 
surrounded." 

"Never mind, Greatheart," responded Method suddenly, 
as if recovering from some hidden attack of bodily infirmity, 
"it will be all right presently. Give me time." 

"Then," resumed the Plain Business Man, "as I under- 
stand it, this plan don't go. Now for the next suggestion. 

"I can't say that I particularly hanker after the Federa- 
tion plan unless it is distinctly and positively understood 
that it is only as a means to an end. It has been tried in a 

1 Freeman's Journal (Roman Catholic) . 

a The Christian Advocate (Methodist Episcopal). 



Rich in Saving Common-Sense 313 

smaller way. After great effort union organisation has 
been perfected, but as soon as any one of the constituents 
could muster a sufficient number to barely exist apart, off 
they went. 

"This fusion plan is much like a fusion ticket. As a 
business man I have always voted a straight ticket. It 
means organisation, solidity, and business. The fusion 
people don't stick. They are not in it for keeps. They 
talk, that is their forte. Then they go and vote straight 
tickets, but on the sly. Romanus here will vote any ticket 
that suits his purpose if he can mark it with the sign of the 
cross. 

"We are in a mess sure enough. The wonder is that any 
good work is done at all. Now if I might give my private 
opinion about several things, I would say that my idea of 
duty is that it consists in doing what lies nearest to us. In 
other words let us begin at home and each one begin with 
himself first. 

"We make much of our differences and we think of them 
as if they were all equally important. We ought to dis- 
tinguish between those essential and those not essential. It 
makes little difference for instance, in my opinion, whether 
in baptism we apply water to the candidate or apply the 
candidate to the water. 1 The quantity of water also is 
unimportant. A small quantity on the top of a man's head 
may be the proper fashion now, even if once it was necessary 
to let it run out of his boots. Nor does it matter much 
whether the parson says Amen when he is ready to stop 
praying or the people say Amen when they are ready to have 
him stop. Many of our other differences are as unimpor- 
tant. Does it matter much if we as Christians conform to 
the regulations of some who insist that our coats should 
button while others say that we should use those that have 
hooks, others again insisting that only those with loops are 
proper. 

1 Albert Temple Swing. 



314 Other Sheep I Have 

"Very often we make much of our differences because we 
know so little about those who differ. I acknowledge I 
have been mistaken at times myself. I went to Bapto's 
Church to find out about this water business. I was sur- 
prised to find he had carpets, and cushions in the pews, like 
some other Christians. Thought he was fitted up like 
Romanus for the common people, others being allowed if 
they put up a price suited to their abilities* 

"We have a queer way of doing things anyway, and 
that 's the case here. We have brought you gentlemen, no, 
not men, I do not know what word to use, but you who 
comprise this important Commission, quite a distance, by 
praying for you, for the purpose of having you do something 
for us which it was entirely in our power to do for ourselves 
if we only wanted it done. The fact is we don't want it 

or we would do it. I 've heard Brother 1 won't mention 

his name — at a meeting called for that purpose, pray that 
the Lord would help raise an insignificant amount of money 
for missions. That brother could have drawn his check for 
many times the amount and never felt it. Why did he 
trouble the Lord about such a trifle? Men piously ask the 
Lord to undertake works by the score which they are too 
lazy or too penurious to do for themselves. The wonder is 
not that the heathens are not converted but that there are 
any Christians left. Men meet and pray and exhort, and 
then turn the whole business over into the Lord's hands 
with an air of pious resignation, contributing a dollar or two 
as they leave, as their share toward the enterprise. x 

"It is a question whether we even pray. If we did the 
prayers would be answered. The utterances of words is not 
praying, to say nothing of transferring to the Lord in a few 
set phrases a piece of work which he has given us to do. I 
can't argue on prayer. That is not in my line. But I 
know we have been given the tools to work. Work first, 
talk afterward. 

1 Hugh Miller Thompson. 



Rich in Saving Common-Sense 315 

"Again, as to our queer ways, illogical some of my edu- 
cated friends might call them. 

"Most Christians believe in a religion by Divine reve- 
lation. How can this idea agree with denominationalism? 
Mediaeval men put their faith in an infallible Church. Then 
the reformers pitted an infallible Bible against an infallible 
Church. Institutional Christianity was attacked by means 
of its own documents. The Continental Reformation was 
by individuals. They broke with the past. They went as 
far as to condemn their own Christian ancestors as Babylon- 
ish idolators, — the institutions which had preserved those 
documents, that Bible, for them — as Anti-Christian. They 
revolted against the Christian history of fifteen hundred 
years. They sought not to reform an old church, but 
positively to create a new. 

"Now if Luther or Calvin can create a new church from 
the Bible, why cannot Francis Asbury or Alexander Camp- 
bell do the same? Why cannot Joseph Smith do it? 

"Now if organic Christianity is an accident or a human 
contrivance, and a book is entirely sufficient without the 
institution out of which the book grew, then any man can 
come to the Book and start such institutions as it seems to 
him are suggested by the book. 1 That would all conform 
to the idea of private interpretation. Somewhere in the 
New Testament there is a story about a man, I suppose we 
would call him a 'nigger' to-day, who read Scripture and 
was asked by one whose business it was to interpret it if he 
understood what he was reading. ' How can I except some 
man should guide me?' was the reply. 

"Hence comes the flood of modern denominations, 
1 Christian, ' yes, but each with some half-truth of Christian- 
ity which it makes a falsehood by proclaiming it the whole. 
There is nothing but the Book and the individual. It is 
the individual's private wisdom or private ignorance about 
the Book. He does not know perhaps how the Book came, 

1 Hugh Miller Thompson. 



316 Other Sheep I Have 

how it was preserved, how it came to be in English, nor who 
put it so, whether its divisions into chapters and verses were 
made by inspiration or made by a printer, has perhaps a 
notion that the English Bible was dropped down from 
Heaven with the imprint of the Bible Society upon the title- 
page, and a list of the various books in front, but he will find 
something in it which he imagines is not taught sufficiently 
or emphasised sufficiently in his, existing denomination. 
He will persuade others to his notion. They preach their 
little Gospel. They exaggerate it. They have no idea of 
the proportion of the Faith. They wave their imagined 
discovery over their heads as a little ragged sect-banner. 
They organise a society to secure the preaching of it, — they 
are ' a church. ' 

"They have developed their own Nemesis. The original 
Puritanism involved the germ of all sects. The claim of one 
set of men to be wiser and holier than others, involves the 
claim of another set of men to be wiser and holier than the 
first set. The separation of one set of men from another 
because those of the first set are too holy to live with those 
of the second involves the claim of a third set to separate 
because they are more holy still, and so it may go on ad 
infinitum. 

" Institutions bear witness to the genuineness of the 
revelation in the Book. They are the only possible wit- 
nesses to those who were not eye-witnesses. The constitu- 
tion and statutes of the United States did not make the 
United States. The United States made the constitution 
and the statutes. And while it is perfectly reasonable, and 
may be a solemn duty to criticise and arraign and condemn 
an existing administration of the United States by an appeal 
to the constitution and the laws, it would be a wild idea to 
undertake by them to destroy the United States, or set up 
upon their authority a new polity in rebellion. It would be 
a still wilder idea for each man, or any little group of men, 
to claim the right to make a hundred little ' United States ' 
all over the country, on his or their conception of what best 



Rich in Saving Common-Sense 317 

fitted the said laws and constitution. Suppose beside, that 
the claim to imperial right, reverence and obedience, should 
then be made for each of these little associations, — that it is 
the United States, or perhaps has been the United States all 
along! 1 

"Some part of that doctrine in national politics we have 
fought out to a finish. We may do so in national religion. 
That would look to me like business. When we had the 
political fight we settled several things which we had not 
thought at first we could settle. It may be so when we 
come to the religious line up. When we fought politically 
we settled the question whether the negro was ordained by 
God to work only for his board and keep, or for wages that 
will just about pay for his board and keep, if he is lucky in 
getting jobs and careful of his money. 2 When we come to 
our religious scrap we may settle whether God belongs to 
Americans or has anything to do with Rome or the Chinese 
or the Hindus or the Mohammedans, — whether the god of 
the heathen, made by hands and called his idol, is the same 
as ours which we call an idea. 3 

"But it is pretty poor business running these churches 
under our system. The fruits of competition are scant 
wages and scamped wares. Did you ever have to look to a 
vestry or Church trustees for your wages? I hope not. 
It is just throwing yourself away. As a parson you may be 
a fine man but in a mighty poor business. When you were 
in the Seminary, all on fire with high and holy enthusiasm 
for the souls of men, did you ever think it would come to 
trotting from hen-party to hen-party, from the Ladies' Aid 
to the Helping Hand, to rigging up catchpenny devices 
wherewith to get the winter coal, or pay the interest on the 
debt, to naming committees who should 'mace' the depart- 
ment stores and the neighbourhood groceries for contribu- 

1 Hugh Miller Thompson. 

2 Eugene Wood, in "The Gathering of the Churches." Everybody's 
Magazine. 
3 Ibid. 



318 Other Sheep I Have 

tions to the fancy-goods counter and the household counter, 
cash if you can get it, but if not something to sell chances 
on? I know that some won't allow chances to be sold at 
church fairs. They say it 's gambling. I don't admire a 
gambler greatly, but I guess I think full as well of him as I 
do of a beggar. 1 

" Outside of a square fight, how do you suppose we are 
going to settle these questions anyhow? I take it for 
granted they are going to be settled, for as a business man 
I cannot imagine that the good sense of my fellow citizens, 
who have intellects as good as mine, will allow us to stay as 
we are. Nor will they be content with a mere Federation 
except as a temporary measure. There is one way but that 
way is slow, you must give it time. That way is by general 
consent. That way has been used in the settlement of 
many important questions and it is more sure than by papal 
bull or decree of council. After it is done by that method, 
a council or bull may decree that is has been done. This 
method can come only by the cultivation of common sense. 
In that way gradually the truth with respect to vexed 
questions gets into the air and in time the thing is done. 
Now there is a way of expediting this method to a certain 
degree. 

" To tell you this I will have to divulge a trade secret, one 
which I have made use of continuously, and by doing so I 
have secured most of the business success which has fallen 
to my lot. 

"I don't like to mention names publicly especially when 
they are confidential. I will therefore indicate by initials. 
Any one whom the information particularly concerns may 
have further particulars privately. 

"Well, know then that there is in existence a very 
influential personage whom we often hear of, but almost 
never see. He is retiring, so much so as to be almost a 
myth to some people. Now if you work on this person, 

1 Eugene Wood, in "The Gathering of the Churches." Everybody's 
Magazine. 



Rich in Saving Common-Sense 319 

cultivate his friendship, get him to think as you do, get 
him to talking, he can bring almost unlimited pressure to 
bear to bring to pass the thing desired. This person I 
always speak of as Mr. P. 0. 

"Now when I have had a lot of stuff on hand which 
has become unsalable because, for instance, it may have 
become unfashionable, I don't sell it at a loss but I speak 
about it to Mr. P. 0. I tell him how much more desirable 
the goods are than others, how much more sanitary, how 
much cheaper. I might talk until doomsday without effect 
if I were to air these opinions generally, but once get Mr. P. 
O. interested so that he thinks as I do and speaks about 
it, then everybody believes him. Without him my words 
would be but empty air. I depend on him more than on 
advertising or any of the tricks of trade. I always consult 
him before starting any important undertaking. Now I 
have an idea, in fact I am convinced, that if you can influ- 
ence Mr. P. 0. on this Church question, we are at the end 
of our troubles. Try it. I '11 show you how. This is one 
of my plans, and it is the most important one I have to offer. 

" I have however one other suggestion which I might put 
in the form of a prescription like the Doctor for I would like 
to have it in writing, large before men's eyes, as well as in 
their ears, so that it might make a stronger impression, I 
wish I had the facilities to so write it." 

"The facilities shall be provided if the Moderator so 
wills," said Representative, "so that it may be writ large 
before the whole assembly." 

"It is but a motto, a catchword, a rallying cry, easily 
written, easily read and easily remembered," continued 
the witness. 

"If the witness will, he may do as is his wish," said the 
Moderator. 

The facilities being provided the witness proceeded to 
imprint in large typographic characters but two words: 

FORGET IT. 



320 Other Sheep I Have 

"That is my motto, Mr. Chairman" the Plain Business 
Man explained. "It indicates a way by which we may get 
over all our past misunderstandings, all our past unfriend- 
liness, and start again, fresh, with a blank page. We may 
ignore everything that has gone before. We may begin 
with the fact that we are to-day Christians and begin anew, 
and for the future when we err Have you ever had any- 
thing to do with children? I have. When they do wrong, 
is it always the best thing to draw attention to every little 
thing and correct it on the spot? That is necessary at 
times. But more often, when we know we cannot control 
the situation, the best way is to take no notice and the 
offence is as if it had never been committed. That 's 
practical and that 's business." 



PHI 
It Is the Lord's Doings. Marvellous 

THE Plain Business Man had hardly ceased speaking 
when several of the former witnesses were seen to be 
in consultation. After a slight delay and an inquiring look 
from the Moderator, Representative spoke: 

"We would, Sire, propound a question but know not how 
we may do so without offence. We mean no disrespect but 
our earnest wish prompts us and is our only excuse. We 
think that our brother, Greatheart, from his known charac- 
ter, may better explain our wishes in a way which will not 
be misunderstood." 

"I am sure," said Charity, "that Greatheart can so 
present the matter, and that anything that he may say 
could not possibly be wanting in respect." 

"What is it, Greatheart?" inquired the Moderator. 

"Without inferring, Sire, that we in our human weakness 
may presume to criticise the actions of the directing head of 
this Divine Commission, sent to us out of pure kindliness 
and for our eternal welfare, we cannot but confess to a cer- 
tain feeling of disappointment at the course this inquiry has 
so far taken. 

"We have been led to state our case, our grievances, to 
lament our difficulties. Then we have been persuaded to 
give our individual views as to how best we may overcome 
our troubles, in which we do not agree nor does it appear 
that we may do so. 

"From your own words in the beginning we were led to 

21 321 



322 Other Sheep I Have 

infer that from you might come our help. It might be more 
satisfying- to those present if we could hear something to 
that effect directly from yourself, rather than that we should 
express our ideas as to how we propose to help ourselves." 

"Now you 're talking business, Greatheart," shouted the* 
Plain Business Man. "That's what we want. Forgive 
me, Sir. I 'm a plain blunt man and believe in asking for 
what I want directly. I want plain direct answers from 
you to plain questions and I can tell you just what they 
are. Shall I?" 

The Moderator made no reply and the Plain Business 
Man continued: 

"I have them written and will read them. 

"First. Are you personally interested in this subject of 
church unity? 

"Secondly. Do you think the movement is gaining or 
dying out? Is there as much interest shown as formerly? 

"Thirdly. Do you consider such unity desirable? 

"Fourthly. Do you consider it practicable? 

11 Fifthly. Do you consider it essential? 

" Sixthly. What do you consider the best plan for us to 
adopt to obtain it? 

"Seventhly. What are the chief obstacles? 

" Eighthly. Can you suggest any practical way to over- 
come such obstacles? 

"Ninthly. What should we give up for the sake of 
unity? 

" Tenthly. What is essential that we should not give up? 

" Eleventhly. Is any one of our Churches more suitable 
than another as the basis for unity? 

"Twelfthly. Should it be a close union or only a fed- 
eration? 

" Thirteenthly. What particular advantages would come 
from such union or federation? 

" Fourteenthly. What branches of the Church should 
we include in this union and with what branches should 
we refuse to unite? 



It Is the Lord's Doings. Marvellous 323 

" Fifteenthly . Should the movement include only this 
country? If not to what countries might it be extended? 

" Sixteenthly. Should it be confined to Protestants or 
should it include Catholics? What is your personal opinion 
of Rome? 

" Seventeen thly. What is your opinion of the 'Historic 
Episcopate ' ? 

"Eighteenthly. Do you approve of a liturgical Church 
and if so what is your opinion of ancient liturgical usages? 

" Nineteenthly. Can you tell us who is best informed 
on the subject, man or woman, to whom we may apply? 

11 Twentiethly. Can you give us a list of the best books? 

" Twenty-firstly. What is your favourite church con- 
nection? 

" Twenty-secondly. Can you give any information not 
included in the above questions?" 

At this point, the Moderator still keeping silent, Repre- 
sentative interrupted the reading by asking if there were 
many more questions to follow. 

"Seventeen more," replied the Plain Business Man. 
"In this matter they are my thirty-nine plain business 
articles. Do you object to them?" 

The Moderator and the other members of the Commis- 
sion apparently paying no attention, the conversation 
continued. 

"You see," said Representative, "that you are ignored, 
that being the kindly way to reprove you for your great 
presumption." 

"If it is presumption, I apologise," was the reply. "I 
did not so intend it. It was my way of doing business, to 
the point." 

"Then permit me to ask you to stop." 

The Plain Business Man said nothing further. After an 
interval the Moderator spoke, directing his remarks to 
Greatheart as if he had last spoken. 

"We can appreciate your feelings, good Greatheart, and 
would reply to you in detail. But before we do so we would 



324 Other Sheep I Have 

that you should hear one more witness. By the exercise 
of the supernatural powers that have been conferred upon 
us, we have compelled the attendance of one out of a class 
of many such, who we think may be able to give the 
information desired. Even now we see him approaching. 
If you but turn you may see him. 

As the Moderator spoke, all present became conscious 
of the presence of one before unseen, who was making his 
way slowly and deliberately to where Greatheart stood 
facing the Moderator. Greatheart gave place and the new 
witness waited to be examined. 

He was an old man with long white hair, pleasing to look 
upon, tall, of robust health and with a countenance which 
expressed a peacefulness of disposition such as could come 
only from a well-ordered, quiet, contented, and saintly 
life. 

"We have called you for a purpose, " said the Moderator, 
and it seemed as if there were unwonted tenderness and 
consideration in the tones. "Would it suit your con- 
venience to state your name for the benefit of those who 
would hear you?" 

Said the witness: 

"lam called an Old Man. Will that suffice? My earthly 
name I shall bear but for a little while longer. In the here- 
after, to which I now look continuously, I shall have a new 
name and I hope a glorious one, which it is not given me to 
know at present." 

" So be it then, " ordered the Moderator. "You shall be 
known as you wish, only as an Old Man. That will suffice. 
May we ask what is your present occupation?" 

"I have none, may it please you, Sire, for so I am told I 
should address you, if I may qualify the statement by saying 
that I so mean it as referring to an earthly calling. The 
Divine Master has so blessed me with success that I am 
beyond the reach of earthly want so far as my present needs 
are concerned, but I am fully occupied. I have two impor- 
tant occupations which employ all my time, and as I have 



It Is the Lord's Doings. Marvellous 325 

but little of that remaining to me here, I try to make the 
best use of it. " 

"And your two occupations are?" 

"One, for my own improvement, is looking forward to 
those things which are before, in which as I draw near to 
them I discover joyful things such as I have never known 
here. The other is my diversion and I call it retrospect- 
ing. That is the usual amusement of an old man. " 

"And what is your age as men measure it?" inquired the 
Moderator. 

"I complete one hundred years this day, and I am con- 
vinced that it was on that account that the hidden influence, 
which suggested that I should present myself here at this 
time, has been urging me to do so. 

"One hundred years," mused the witness as if to him- 
self. "It is a long time. Many things have happened in 
those one hundred years." 

"And yet," interrupted Charity, "though to you one 
hundred years may be a long time, you were not even alive 
when our Peace here was on this earth before, not by many 
of your centuries. Try to think as we do and consider that 
interval an extremely short time." 

"Whether your life has covered a long or short interval, 
your retrospecting may be of value to us," observed the 
Moderator. 

"I have always considered the faculty a valuable one," 
resumed the Old Man. "I think that power has been given 
us for a purpose, as the power to foresee has been withheld 
from us for our advantage. That, we with our earthly 
abilities could not stand. We have a horse that labours for 
us. When he goes out in the morning to work for us, he 
does not know, as we do, where we are going to drive him. 
He does not know the amount of work he will be compelled 
to do. If he did he would be discouraged and would not 
try to work at all. He would become stubborn. Little by 
little we lead him on to do what his strength will permit and 
the time will allow, and when we look back over the day we 



326 Other Sheep I Have 

are pleased that something worth while has been accom- 
plished. So with us. When we look over a life of toil, 
when we consider all that it has been necessary for us to go 
through, we must admit that but few of us would not have 
recoiled had we known it all in advance. From this reflec- 
tion I have gained a certain earthly wisdom, the application 
of which to my life has contributed much to my equa- 
nimity. It is embodied in our earthly proverb not to cross 
a bridge until you come to it." 

"It is on account of this ability for retrospection which 
you have cultivated that we have wished for your presence 
here, " said the Moderator. "Have you been interested in 
this question which is here before us, which concerns a 
greater oneness among the followers of the Master here 
on earth?" 

"I did not know that the question was before you, for at 
my age I do not keep up with the latest in the world's 
occurrences, being too much occupied with the two things 
that concern me most. But that has been a question that 
has had my greatest interest in the past, in fact my greatest 
anxiety. Lately I have not worried to so great an extent, 
for it is the growing habit of those of my age who are at 
peace with the world, to make light of earthly troubles." 

"Was it only from this growing habit that your anxieties 
were relieved, or had you other reason for this relaxation?" 

"The habit assisted in the result, but it came also from a 
calm scrutiny of the past, in fact the process was a part of 
one of my occupations, looking backward." 

"You are a Christian?" 

"I so hope, and believe, Sire." 

"Of what particular branch of Christ's Church?" 

"I had almost forgotten, Sire, though I have been most 
deeply interested in my particular surroundings. But now 
I look forward to membership in a Church which follows no 
lines, which bears no name but Christ's, and which I hope 
to reach by the road I selected, mainly on the advice of those 
of mine own family who have gone before me, as others will 



It Is the Lord's Doings. Marvellous 327 

have reached it by their road. What difference does it 
make if they all centre alike? If you will kindly excuse me, 
I would not wish to recall my past feelings of distress over 
disagreements which are now forgotten, as I now strive to 
live at peace with all men. In fact it has always been my 
aim to avoid controversy with those of other communions, 
seeking rather to show them what good Christians they were 
and how much they thought as I did without knowing it. " 

"It is not necessary to disregard your wishes in this 
matter, but we would know what you discovered in your 
retrospect which led you to greater ease of mind concern- 
ing the matters which had before troubled you. You can 
recall the pleasant things without those unpleasant. You 
may find something encouraging to tell us." 

"Sire, I will tell you all and to the best of my ability, 
for I think I understand your wishes and your object. 

"I have been told that I should consider my span of life 
as a short one. It is, for your purposes. For mine, it is a 
long one. To see certain things on this earth a long life is 
necessary. Here is one. I have stood at the foot of a 
great river of solid ice on some one of our mountains, where 
it ended in broken ice, boulders of stone, crushed fragments 
of rock, and gushing water from the melting edges. I have 
noticed that certain points, certain earth formations, cer- 
tain hillocks, certain houses, certain trees, had a fixed 
relation to the crumbling ends of this great glacier. Within 
a certain zone there is broken confusion. Beyond that on 
one side is unbroken ice, on the other fixed verdure. I 
revisit this spot several years later and find all as if un- 
changed, and yet I am informed that this mighty river of 
ice moves. How can I believe it? And yet, if I had seen 
it in my earliest infancy and could now behold it after an 
interval of one hundred years, I could readily believe it, for 
what a change would be there. Points of comparison 
would have altered, houses and trees would be gone, and 
the amount of motion could be measured. So it is in this 
matter. In my lifetime I can see a certain progress. 



328 Other Sheep I Have 

"As to this Church disunity from which we now suffer, 
that part of it which most vitally concerns us in this 
country, has originated in a period covering not more 
than four hundred years. There was no effort to do 
away with it until about fifty years ago and that was 
no very great effort. The effort has become more earnest 
only within a very few years and in that short interval it 
has had several accessions of impulse which at times 
added force and when exhausted they produced a re- 
turn in the vibration. On each such rebound those in- 
terested raised the cry that the craze for Christian unity, 
as they called it, was over, or, as others spoke of it, the 
iridescent dream had passed. We may say that the 
retiring wave has spent itself when its force is swallowed 
up in a succeeding one, but the force and the effect of it 
may still be felt. 

"But even in the time since serious effort was first made 
in this direction by my fellow countrymen, say in fifty 
years, what have I seen? Fifty years is not much time in 
which to undo all that has been wrongly done in four hun- 
dred years, but yet I can see some progress even in that 
short interval. 

"Fifty years ago men were generally content that dis- 
unity should exist, in fact they reasoned that it was a good 
thing. They saw divisions without realising the evil and 
the sin. To-day there is general agreement that they are 
wrong and an earnest wish exists that they may be done 
away with. Unity is in the air. If, as I infer, this gathering 
has been called to help that purpose, the large numbers here 
present and their attentive interest would show that I am 
correct. It is but another instance of what I have before 
noticed, that in late years whenever a meeting is held for 
the purpose of discussing this subject, more attend than 
can be accommodated. 

"Four hundred years ago the great impulse began 
which was away from the centre. Now the turn has come 
and the tendency is toward the centre. Before there was a 



It Is the Lord's Doings. Marvellous 329 

spirit of endless division and subdivision. Now there is a 
process of reconstruction and reintegration. 

"I note too an increasing truly Christian temper in the 
discussion of our differences, and a willingness to concede 
praise for Christian virtues wherever found. 

"There is in fact a growth in Christian virtue itself. As 
a greater thing than uniformity, it is now considered that 
pure religion and undefiled should uphold its Scriptural 
standard. At no previous period of the Church's history 
has greater stress been laid upon the essential of clean 
hands and pure hearts for those standing in God's holy place. 

"Christians of every name are coming more and more to 
respect each other's conscientious convictions. Old-time 
controversies have given place to respectful consideration 
and sometimes even indifference as to former matters of 
disagreement, many of which indeed are now dead issues. 
We are learning more and more as Christians to co-operate 
in good works in certain lines, even those of us as far apart 
as Roman Catholics and Protestants. Those of us who are 
believers in the absolute infallibility and inspiration of every 
word of our translated Scriptures continue in Church fellow- 
ship with those who allow for human errors in author or 
translator. Those who minister to us in holy things are 
more and more passing unchallenged to and from one juris- 
diction to another, as it may suit necessities, which I 
consider a thing in itself good and not a cause for dis- 
couragement. 

"The Christian Church in this country is but just 
emerging into its manhood and is just about to take up its 
life's work. It has had a century of infancy, a century of 
childhood, a century of adolescence, and is now in its major- 
ity and just about in possession of its manly intellect, which 
it will use to the best effect. By the use of this intellect it 
will translate this disposition for unity into practical terms 
and without the sacrifice of principle. And it is more and 
more conceded that reunion will be effected by those who 
hold most firmly to their distinctive principles. Such men 



330 Other Sheep I Have 

can always respect each other. Half-hearted and doubtful 
men always distrust each other. A sentiment now exists 
that one may best show his loyalty to his own household of 
faith, not by reiteration of the particulars in which it sur- 
passes all other religious bodies in doctrine, order, and wor- 
ship, but by the spirit of holiness, fraternity, and beneficence 
which it engenders in its members. It is conceded that 
while to sneer at the errors of others may cater to the pride 
of some, it will never convert a man or win him to the 
fellowship of saints. 

" All this would go to prove that not only has there been 
no pause in the truly spiritual part of the unity movement, 
as shown by the fact that the bitterness of sectarian con- 
troversy has passed away and been replaced by a spirit of 
brotherly appreciation between members of different Chris- 
tian bodies, which is stronger than ever before and growing 
in strength daily, but that there is no pause in the intel- 
lectual part of the movement. That too is going on with 
an increased momentum. Never before did the press teem 
as now with standard works of historical theology which 
show with the calmness of history what the doctrine and 
institutions of the Christian Church were when the Church 
was united, and so point clearly to the remedy for the pre- 
sent divisions. The study of those great original works has 
already done incalculable good. It has taken many matters 
of former dispute clean out of the field of controversy. In 
all Christian bodies a generation of students is coming 
rapidly forward for whom the sectarianisms of a generation 
ago will have no attraction. 

"As a result of such study an increasing number of books 
has been produced whose direct object is to urge a greater 
unity and to find practicable means to bring it about. Not 
one has been written for the purpose of hindering it. These 
have given rise to discussions of the subject, all conducted 
without rancour or bitterness, in which the services of the 
newspaper press, the lecture platform, and the pulpit have 
been freely used. 



It Is the Lord's Doings. Marvellous 331 

"And when in such a truly Christian spirit as we now 
appear to cultivate, we examine into and become familiar 
with the beliefs of others, it becomes evident how much 
more we agree than we disagree. Baptism is virtually 
required in some form to enter any branch of the Christian 
Church. We mostly believe in an ancient creed. In some 
form we mostly believe in an atonement, in a regeneration, 
in a repentance, in a faith, and in such a love of God as will 
cause us to strive to glorify him by a well-ordered life. 
Anglic does not insist that a belief in episcopal ordination 
is necessary to salvation. Bap to does not deny that a man 
may be saved without immersion. Presbus will not say 
that belief in his catechism insures salvation, or a denial of 
some minor point of doctrine may prove fatal. 

"We are just becoming conscious that while objecting to 
the infallibility of the Pope we have each been thinking 
ourselves infallible. 

"We are developing three watchwords of unity. In the 
field of dogma, theological and ethical, that word is Con- 
densation, in the field of polity, the word is Co-ordination, 
in the field of worship, the word is Classification, 1 so that 
each may have what he needs. This involves toleration. 
I see here one whom I suppose has testified, by name 
Earnest, who loves his candles and incense, who must be 
tolerated by me, but so must I be tolerated by him if I am to 
live with him, I, who, for all he knows, may hate such 
things. 

"It is true that all three of these watchwords embody a 
stumbling-block, but they may not be insurmountable 
through toleration, judging by what has now been done. 
In dogma, we stumble at the grace which some affirm is 
conferred by sacraments. In polity, there is the value of 
historic orders which those who care nothing for them 
might tolerate for the sake of those who care much. In 
worship, those who do not believe in a mystical presence of 

X W. R. Huntington. 



33 2 Other Sheep I Have 

Christ in the Holy Eucharist may tolerate those who do. 
In fact I can see such toleration growing, and in fifty years 
the progress is quite perceptible. 

"As to polity I note a disposition in all to adopt and 
combine some form of all the three things which worked in 
harmony in the early Church, Episcopacy, Presbyterianism, 
and Congregationalism and the thought is encouraging. 

"I note also that the spirit of proselyting is on the decline, 
being replaced by the spirit which seeks only to do good. 

"Our American Protestants have more and more been 
imitating the earlier Church and in some respects have made 
a better showing, in insisting that the Church's particular 
work shall include the school, the college, the hospital, and 
the nurse, and that they be of the highest grade of excel- 
lence. More attention is paid to the needs of the poor and 
the alleviation of misery. Later years show progress in 
that, where needed, the Church has included the bath tub as 
well as the font, the coffee-house and kitchen as well as the 
Holy Supper, and the gymnasium as well as the meeting for 
worship. 

"Even the conservative Church of Rome shows progress. 
I imagine that much has here been said about its corruption. 
But read the denunciation of one of its early detractors 1 
and reckon how many of the abuses which he denounces 
have been completely remedied." 

"The outlook for unity as seen by the aged witness is 
encouraging," said Luthrem. "Looking backward as he 
does and in the same spirit, I also can readily see grounds 
for encouragement. I can instance a notable example 
within his lifetime in our native Germany." 2 

1 The Institutes of Calvin. 

2 An organic union between the Lutheran and German Reformed 
Churches into which German Protestantism has been divided since the 
sixteenth century, was effected in 1817 in connection with the third 
centennial of the Reformation, under the lead of Frederick William III., 
King of Prussia and father of the first Emperor of United Germany. — 
Philip SchafI, Reunion of Christendom. 



It Is the Lord's Doings. Marvellous 333 

"In this country," said Presbus, "our communion fur- 
nishes an example of organic union at a much later date. 
There was a great division on doctrinal questions, and a 
reunion took place by a free and simultaneous process, on a 
basis of orthodoxy and liberty. We have prospered all the 
more since the reunion x and to such an extent that we have 
been encouraged to do away with another schism. 2 We 
are contemplating still greater things such as the union of 
those of our belief separated by sectional lines, North and 
South, on issues which no longer exist. When these frac- 
tures are healed we will be a truly magnificent body of 
American Christians in which any one may feel a pride. 
We may even look to a union with those of our faith whose 
home is in Canada where similar work has been done." 3 

"Yes," said Method, "that reminds me that our com- 
munion in Canada, which was formerly divided into five 
independent bodies, has now united into one organisation, 4 
and I am told that there these reunited Methodists have 
still further merged with Presbyterians and Congregation- 
alists. In this country we also look for a reunion of the 
Northern and Southern branches of our church." 

"I can also see progress in our own country as well as 
Germany," said Luthrem. "We have two important 
branches s whose differences are daily becoming less empha- 
sized and more nearly forgotten. And I concede with the 
aged witness, that even our old enemy Rome can move to a 
better Christianity, though the difficulties of any ultimate 
union with her have been greatly increased by modern 
dogmas such as those of papal absolutism and infallibility, 

1 The Old School and the New School divisions of the Presbyterian 
Church were formed in 1837 and reunited! in 1869. 
3 The Cumberland Church. 

3 The four divisions of Presbyterians in Canada have forgotten their 
old quarrels and were united in one organisation in 1875. — Philip Schaff. 

4 In 1874. 

5 Popularly designated as New School and Old School, though correctly 
known by their synodical connection. 



334 Other Sheep I Have 

decreed within the interval covered by the retrospect. But 
of course, even if a pope's decrees are infallible, they can 
refer only to his own Church and can have no binding force 
on other Christians. If a pope under a higher influence, of 
such a kind as we have here had example, should infallibly 
decree his fallibility in all matters outside of his own com- 
munion, as I think has been suggested here, the door would 
not be shut in that direction. " 

"That matter has had my especial study," said the 
former witness Earnest, whom the aged witness had men- 
tioned. "Infallibility amounts to nothing. It is con- 
fessed to be an abstraction which can never be concretely 
applied, since no one can tell when, or on what occasions, 
the utterances of the Pope are infallibly true. " 

"I think," said Radic, "that Rome does not progress. 
She stands still and by her we measure how far we have 
moved, as we measure the motion of the glacier by the 
stationary objects. She is not up to date. Witness a 
recent decree of an infallible pope against keeping the 
young clergy abreast of the times by a knowledge of current 
events." 1 

"There you are mistaken, Brother," returned Earnest. 
"Rome does move even with such hindrances. To-day a 
man of undoubted piety sits in the Papal Chair. That is 
progress, and it is in accordance with the statement made 
by the aged witness that we all now insist upon a pure 
clergy. 

"Rome believes in transubstantiation, but Roman theo- 

1 Rome, Sept. 8, 1910. — Pope Pius X. to-day issued a Motu Propria 
giving new and practical measures to be adopted against the growing 
modernist campaign. 

The Pontiff reiterates all of the rules previously set forth against 
modernism, especially in the encyclical pascendi, and adds that the 
bishops and the rectors of Catholic colleges must watch attentively 
the development of the young clergy, seeing to it that they are well 
prepared to fight error, forbidding them to read newspapers and periodi- 
cals, and avoid distracting them from their studies. — Associated Press 
Dispatch. 



It Is the Lord's Doings. Marvellous 335 

logians are defining it in a sense which Cranmer would 
gladly have accepted. The dogma of the Immaculate 
Conception is found to mean nothing or less than nothing. 
The purgatory of the Middle Ages has no longer a place in 
the thoughts of enlightened Romanists. All these things 
show progress." 

"Possibly," said Conservative, "the way to unity for 
Western Christendom does not lie, and probably never will 
lie, through the See of Rome. It does not follow however 
that some other way may not be opened. But it requires 
no power of prophecy to imagine a course of events which 
might easily, and within a short time, forever destroy the 
power of Rome to obstruct. In Italy the papacy is at 
deadly feud with the civil powers. In Spain, as the demo- 
cratic spirit grows, Rome's influence wanes, and there, as in 
the Spanish republics of the Western world, her dominion 
is driving all progressive men into irreligion. In France 
her hold on the great mass of people is lost. Hungary 
treats her mandates with contempt. Austria has served 
notice that her conglomerate people will refuse obedience. 
The papacy itself as a government, not the Church of Rome, 
is at this moment in such a state of unstable equilibrium 
that no one would be greatly astonished if it were to be 
removed from Rome never to return. Over and over again 
in recent years this has been advised by the Pope's best 
friends, has been threatened by the Vatican itself, and it is 
said that the present incumbent of the Chair of Peter 
wishes it. 

"At this stage of the world's history such a removal 
would obscure the glamour of the Apostolic See, though it 
might be for the best interests of the Roman Church. A 
removal to this country would put the centre of government 
where there is a purer and more enlightened portion of the 
Church and result in the election of pontiffs more in accord 
with liberal ideas. Under such an one, ideas of reunion, on 
some other basis than submission, might flourish unrebuked 
within that historic Church, and without violence to the 



336 Other Sheep I Have 

true though blind obedience which her faithful sons so 
cheerfully give to their lawful superiors in the faith. Who 
knows but what the more progressive members, once in a 
position to be heard, may demand that this Church, without 
injury to her centralisation, shall be free from all secular 
control and from the fatal dominion of the corrupt power 
which now surrounds and restrains the chief executive, no 
matter how sincere may be his piety. That would be pro- 
gress indeed, though our controversy has ever been with the 
papacy, not with our American brethren who are subject to 
it, they in their faithfulness thinking it their duty to defend 
the cause of their governing hierarchy." 

"You may ask," continued Conservative, "if the way to 
unity may not lie through the Oriental Church. As there 
is no representative of that body here present perhaps 
Anglic may give us his opinion." 

"The way may so lie," replied Anglic, "but as it now 
appears it could not be immediately available. That which 
prevents is ignorance. We know but little of the spiritual 
life of our Eastern brethren and they know perhaps less of 
ours. We perhaps, in our English connection, are nearer 
to them than the Protestants of this country, but they con- 
found our loved communion with the extravagances of the 
ultra-Protestantism and the modern rationalism of Ger- 
many. We find it difficult to believe that their veneration 
for Icons and their invocation of the Virgin and the saints 
are not idolatrous. Then a large part of that Church is 
virtually under the dominion of the Czar and must conform 
to his political ideals. But who can tell when the temporal 
power of the Czar may cease and a great Church, freed from 
its political shackles, may be ready to become a leader in the 
cause of unity?" 

"I may be permitted to add," continued Anglic," that it 
has been said that our specific plan for unity has failed. It 
may be so, but has it been useless? Far from it. The 
proposals which we made have led thousands to study and 
ponder, and from this study and thought have come the 



It Is the Lord's Doings. Marvellous 337 

discussions which, as has been noted, have been without 
bitterness and in a true spirit of brotherly kindness. 

"Our greatest work for unity so far has been, and will be, 
within our own body. We are learning to appreciate and 
value the spiritual graces of our Christian brethren of every 
name. There was a time when was more apparent a 
juvenile pretentiousness on the part of some of us which 
found expression in contemptuous references to very sacred 
things. It comes very near to blasphemy against the Holy 
Ghost to sneer at gifts which are undoubtedly of its be- 
stowing. It is presumptuous to deny the efficacy of sacra- 
ments, by whomsoever celebrated in the name of Christ 
and with the devout purpose of fulfilling His command. 
It is incomparably more modest, more charitable, more 
catholic, more Christian, to hold, with one of our leaders 
of thought that, in such celebrations, the participants do 
indeed receive every grace for which they pray. In fact, 
that whole matter lies far beyond our sphere of knowledge, 
and it lies still further beyond our sphere of lawful judg- 
ment. Our duty is to judge ourselves, never to judge 
others, but rather to thank God for every evidence of His 
regenerating and sanctifying grace which our separated 
brethren afford in such rich abundance. Until we can do 
that we ourselves shall lack the very spirit of unity, and we 
shall never be ready to be used as one of God's agents in 
promoting it until we learn that unity is to the full as need- 
ful to us as to them. It may be through God's gift that we 
have something to impart, but I think we are learning that 
they too have graces without which we cannot be per- 
fected. " 

"Anglic speaks from the heart, " said Method. " He but 
reflects the growing sentiments of his fellows. Not so many 
years ago, at a meeting of his general governing body, 
fraternal greetings, by unanimous vote, were sent to our 
ruling body, in session at the same time and place, x though 

1 Minneapolis, 1895. 



33 8 Other Sheep I Have 

a few years before the members of the Anglican body had 
defeated such a resolution. A venerable member of the 
Church of Presbus, « by authority of that Church, was at 
that time heard by Anglic's representatives in relation to 
proposed unity and commanded the most earnest attention. 
The fact in itself was an unheard-of progression. At the 
same time and place an earnest Christian lady of the com- 
munion of Romanus entertained the entire membership of 
the Anglican assembly. What were such occurrences but 
progress? Christianity is not on the decline 2 and with the 

1 The Reverend Joseph Smith. 

2 1 have heard it stated that there is an evident decline of Christianity. 
I am 72 years of age and have been a minister of the Church of England 
for more than forty-five years. 

My own personal recollections go as far back as the year of grace 
1850. Then St. Paul's Cathedral, London, had service only in the 
choir, now you may see thousands in the nave listening to the fervid 
eloquence of a Scott-Holland or a Sinclair. Then old Trinity, New York, 
was the embodiment of everything that was slow and dry, for even the 
Te Deum was not sung because it was "Romish." This morning I saw 
there a well-filled church and heard an earnest sermon. 

As a rule I have found the churches of Presbyterians, Methodists, 
and Baptists well filled. The Roman Catholic Church is doing a wonder- 
ful work among the poor. One Sunday morning I went into a Roman 
Catholic Church in one of the poorest parts of the city and there was a 
congregation of a thousand people. I was told that it was the second 
congregation assembled that morning. I find the sermons in the Roman 
churches very simple and very Christful. I see no signs of decay any- 
where. The student of history knows that religion is always supposed 
to be on the decline when the Church has rest. It was not on the decline 
when the Christians were cast into the arena, nor when the martyrs 
were burnt; but at other times there has been a decay of faith. Things 
were pretty bad when Bishop Provoost was rector of old Trinity. Read 
a history of old St. Paul's in London and you will find that the north 
aisle was a fashionable promenade for the gay women of the town. Read 
Bishop Butler's Analogy of Religion and you will find that in his 
preface he says "Christianity is no longer regarded but as a matter of 
ridicule." Read Pepys's Diary and you will find that the religious state 
of England in his day was perfectly appalling. 

When you travel on the Continent of Europe you think the state of 
religion very sad, but compare it with the centuries before, and you will 
see that matters have greatly improved. In Rome a man of saintly 



It Is the Lord's Doings. Marvellous 339 

growth of a true Christianity must come a greater longing 
for this unity. 

" I am convinced more and more, as I consider the matter 
at greater length and in the backward light, that this unity 
is bound to come, though it may not be to-morrow, or the 
day after. It may take many more years to undo than the 
four hundred it took for the doing. Building up is a slower 
process than tearing down." 

"I was convinced that there had been progress,'' remarked 
Anglic, "on a recent visit to a historic churchly edifice, 
where I heard a message of peace and good will, in the very 
building in which before some fiery Abbot held forth, or 
later some bigoted Puritan. ,, 

"Though from the latter I am named," observed 
Puritan. "No matter. We have moved since that 
time. 

"And looking backward, I can report progress in Federa- 
tion from which, as I have stated, it is my conviction that 
relief is most promising. I can give two notable instances. 
One is that a meeting of a Federal Council of the churches of 
Christ has already been held in America. T This conference 
marks an epoch in the history of practical Christianity in 
this country, and it has given the Protestant churches a 
chance to demonstrate that they can sink denominational 
differences and co-operate upon such live issues as temper- 
ance, impurity, race-track gambling, and labour. It has also 

character occupies the Papal Chair, and the Emperor of Germany is 
really a devout although warlike Christian. King Edward is exemplary 
in his religious duties, and President Taft is a confirmed churchgoer. 

The views of thinking people have very greatly changed. They no 
longer believe in the cruel monstrosities of either the Roman purgatory 
or the Puritan hell, but that does not imply a decay of faith. They for- 
mulate their own views of what is called "the inspiration of the Scrip- 
tures," but they still regard the Holy Bible as God's book. 

Whatever may be said of our modern Christianity the religion of 
Jesus Christ is not on the decline. — Letter to the New York Sun, De- 
cember, 1909. 

1 In Philadelphia, December, 1908. 



34° Other Sheep I Have 

convinced the leaders of trade unions that the Church is the 
friend and not the foe of labour. x 

"The other instance is the great gathering of the religious 
forces of the world in the interest of missions, 2 the far- 
reaching effects of which no one can yet estimate. " 3 

1 The notable results of this Council are thus summarised by William 
Henry Roberts. 

First. There was a manifestation of real unity in the Protestant 
churches Of America. They illustrated that diversity in unity which is 
the strength not only of the Protestant churches, but also of the Ameri- 
can Republic. 

Second. The Protestant churches now understand one another 
better than ever before, and it will be far easier to bring them into 
co-operative work. There is nothing like knowledge as a basis for 
action. 

Third. The spirit of fraternal fellowship, which has been developing 
many years, has received a great impetus. 

Fourth. The Council has set in motion plans for concerted action by 
the churches for the moral and spiritual welfare of our country. While 
no such action will be of a political nature, there will certainly be great 
progress made in civic reform and other movements. 

Fifth. There will be large results in the foreign mission fields. What- 
ever may be the plans of denominational authorities at home, they must 
be modified, in view of the spirit of unity which the Council has empha- 
sised and which will have increasing manifestation in foreign lands. 

Sixth. Through the Council the churches have once more extended 
the hand of friendship to the press, both secular and religious. The 
Council realised the value of the press in work of human welfare, and 
we look for large results from the co-operative action of the churches 
and the newspapers. 

2 Edinburgh, 1910. 

3 In October, 19 10, the General Convention of the Protestant Episco- 
pal Church in the United States of America, in Triennial session at 
Cincinnati, Ohio, created a joint commission to suggest and to assist 
in the calling of a world's conference, to be called a "World's Conference 
on Faith and Order," to discuss differences and agreements in the 
various beliefs of all Christian churches for the purpose of promoting 
Church Unity. This commission, with ample support in sight, organised 
immediately. 

The convention voted to invite this World's Conference on a broad 
basis, recognising that the propositions of the Lambeth Conference, 
held in London in 1908, are not generally acceptable to other Christian 
bodies, principally because that body insisted on the recognition of the 



It Is the Lord's Doings. Marvellous 341 

"I would add to my brother's remarks," said Pilgrim, 
"my opinion that there is a most favourable outlook if we 
judge by the growing catholicity of the times. This is 
shown in our international law, our comity of nations, our 
peace conferences, our arbitrations, our international con- 
gresses to secure common standards of time, distance, 
weight, money, signals, mechanical appliances, a universal 
alphabet or postage, improved methods of communication, 
or better prisons. An encouraging sign is that laymen are 
interested, as shown by the Plain Business Man here wit- 
nessing, and have a deep longing for a speedy fulfilment of 
Christ's promise of unity. In that they are in fact in 
advance of the mass of their spiritual pastors. The reasons 
for this may be evident but the condition is for good. A 
still more encouraging sign is the growing disregard for 
barriers in our mission fields, all home regulations to the 
contrary notwithstanding." 1 

Historic Episcopate as essential to Christian unity. The National Con- 
gregational Council held in Boston voted at the same time, by singular 
coincidence, to advance to the very grounds that the Protestant Episco- 
pal Church seemed willing to vacate. The Congregationalists registered 
their approval of the propositions for Christian unity of the Lambeth 
Conference, including the requirements for the recognition of the His- 
toric Episcopate, and also voted in favour of reviving the negotiations 
with the Methodist Protestants and the United Brethren for organic 
union which were terminated for a time by the refusal of some Con- 
gregationalists to agree to a system of advisory district bishops. The 
deliberations of the Congregationalists were carried on without the 
knowledge that on that day the Episcopalians were debating the same 
point. 

The proposal of the Cincinnati Convention came before the Baptist 
World Alliance, held in Philadelphia in July, 191 1, and after debate 
the invitation was accepted. 

The Methodists and Disciples of Christ also appointed committees 
to confer with the other denominations in regard to closer relations 
and to remedy the evil of overlapping. 

*A foreign missionary in an appeal to the churches of Europe and 
America says: 

"The Churches which you have planted across the sea have not 
been won by your words of division. When the Boxers tested the 



34 2 Other Sheep I Have 

"Pause a moment, Brethren!" 

It was Greatheart who gave the command and who added : 

"Why continue? Are you blind? Are you dumb? Is 
no light breaking upon you as it has upon me? 

"I have been listening and thinking. Prompted by the 
testimony of the Old Man, whom in his infinite wisdom our 
Moderator had summoned to testify instead of making 
direct answer to my impudent demand that he conduct this 
inquiry as we thought would be best rather than as directed 
by our Divine Master, what have we been led to do? We 
have been led to call to mind all that has been done and by 
so doing we have just discovered that it has been done. 

"Can it be possible in all these years while we have been 
praying, yea even while we have been talking here, that our 
prayers have been and are being answered and we knew it 
not? Has the good work which we so much desired to 
further been going on steadily, while we have been trying to 

Christians in China they did not test them by the Westminster Con- 
fession, nor by the Thirty-nine Articles, nor by the Twenty-four, nor 
by the Sermons of Wesley. Instinctively they chose a more universal 
and more searching test. Drawing a rude cross upon the ground, they 
called on their prisoners to trample it under foot, offering life and 
freedom to those who did so, and death to those who refused. In that 
hour of terror, some fell from a scarcely grasped faith, but many thou- 
sands, men, women, and children, could not bring themselves to put a 
contemptuous foot on the rudest symbol of the holy passion of their 
Redeemer, and they died unflinchingly, not as Anglicans, Wesleyans, 
or Presbyterians, but as Christians, members of the one Body, holding 
the one faith, inspired by the one Spirit; and so they gained the Crown 
of Life. 

"The testimony of these martyrs, and the voice of the Church which 
glories in cherishing their memory, have one clear message for us in the 
Western churches, and it is this: 'It was never your words of division 
that won us and drew us to the faith and service of Christ. When you 
speak these words of division your voice is the voice of strangers, and 
the flock of Christ will neither hear nor follow. But when you speak 
the word of the Cross you use an irresistible spell. If our divisions have 
no vital place in your mission to the world, if you cannot commend them 
to others, why perpetuate them among ourselves?' " 

"The world will never be converted by a divided Church." 



It Is the Lord's Doings. Marvellous 343 

bring it to pass? And yet we have been almost ready- 
to give up because we did not see results. 

"Hereafter, Brethren, let us take a lesson. Let us not 
set up our own wisdom against that of the Almighty. Let 
the Master's representative here present be not again criti- 
cised, for that is really what we have done, and let us take 
whatever instruction He may be willing to give us in His 
own way. Let us pray and work and be content to leave 
results to God." 



CHI 

But the Greatest of These 

GREATHEART had ceased speaking and all present 
were expectant in the hope that now the time had 
arrived when the presiding celestial would confirm his im- 
plied promise and, notwithstanding the discovery that in 
answer to prayer progress had been made, would deliver his 
especial message and advise directly as to the proper course 
to pursue. 

At length the Moderator did indeed speak, but to a mem- 
ber of the Commission. Said he : 

"On you, our beloved Charity, is now laid a duty which 
no one else can perform. In all this controversy in which 
these mortals have engaged and in their various retrospects, 
one thing has been almost entirely neglected. At least it 
has not been emphasised. It is that one great heavenly 
attribute, in honour of which you bear your name, which is 
the one important thing in this connection. You alone can 
most properly express what we would communicate. " 

Charity rose and with Peace as his companion quietly 
moved to a central position in front of the Moderator but 
facing the assembly. All eyes were upon him and all voices 
hushed in expectation. 

Charity gently began: 

"My beloved fellow followers of the Master, there is a 
tradition in that Master's country from which we come, that 
shortly after the Master was upon your earth, a fellow 
Christian of that time, a leader among you, an earnest man, 
a teacher, was permitted and encouraged to express to you 
344 



But the Greatest of These 345 

in his own words, as part of his counsel to certain of his 
fellows who needed it — and I learn it has been preserved as 
part of the inspired writings which you have made your rule 
of life and action — what is one of the foundation doctrines, 
the foundation rule of action, of that celestial country from 
which we come. It is in fact the needed medicine, without 
which the Doctor could not cure the disease, but only 
describe the symptoms. 

"This mortal statement of the immortal dogma, as you 
have it, reads to the effect, that though you should desire all 
things to be conferred upon you, good gifts, personal and 
individual, or collective, as this unity, there is something 
that you need more, something better, and that something, 
I say unto you, is the needed thing which will bring about 
that which you are here more particularly to obtain. 

" You may be learned men, as some of you are, so that you 
can understand all earthly tongues, or even, were it possible, 
understand the speech of supernaturals, those of our uni- 
verse, yet if you have not this thing, your learning, which 
you count as of the first importance, will be of no impor- 
tance, and your speech will be of no more value than the 
mechanical sound of clashing metal. 

11 Or if you have, as some of you have, what you think of 
next importance, all earthly knowledge, of all seeming 
mysteries, so that from such knowledge you may predict 
earthly events, as effects from causes; or if, like some of 
Christ's faithful followers here, you have such abiding faith 
that the Master should will to do that which by faith you 
would bring to pass, and have not this important thing, you 
are as nothing." 

"0 Charity," exclaimed Greatheart, "I hear not your 
words, but a dearly loved formula which is deep in my 
memory." 

A motion from Peace and Greatheart was again silent. 
Charity continued: 

"And there are certain good works which are the attri- 
butes of this paramount thing, but if you do them without 



34 6 Other Sheep I Have 

this thing as the impelling motive, even if you part with all 
you have that those poorer than you may be assisted, they 
amount to nothing. Or even if your abiding faith is of 
such strength that to prove it you would be willing to suffer 
torture or death, as some here would will to do, and have 
not this thing, you gain nothing. 

"Would you obtain all Christian graces or would you 
think so well of your fellows that they and you may live in 
unity, cultivate this thing, for it, and it alone, will give 
everything necessary to bring it about ; for it brings with it 
kindness, slowness to anger, and absence of envy, boastful- 
ness, pride, and vanity. It insures becoming behaviour, will 
not let you take a mean advantage, and prevents passion 
and evil thoughts. It makes you feel sorrow when evil is 
done by others, and gladness when good is accomplished. 
It makes you find excuse for all things apparently wrong in 
your brother's conduct, to believe all things you may hear 
to his advantage, to hope that all things may be for his good, 
and to bear all things with which you may be charged 
unjustly. 

"And to crown all, this important thing never dies, and is 
therefore more pertaining to our country than to yours. 
In that it differs from all those other gifts and graces which 
I have mentioned and which you so much desire, whether 
they be of speech, knowledge, or prediction. Those gifts 
are earthly and they will all fade away and be of no account 
when your mortal life comes to an end. There are three 
things which are of the immortal country namely, your 
faith in the Master, your hope of eternal life by and through 
that faith, and this one thing of which I speak, which is the 
great thing, greater and more important than both the 
others, because without it your faith will weaken and from 
that your hope be lost. It is because it is the great thing, 
the most important thing, that I, whose business is more 
particularly to exemplify it, have been sent among you. 

"But a more important reason why this thing is greater 
than all else beside, is because it is the very essence of God 



But the Greatest of These 347 

Himself. Therefore cultivate this thing and your prayers 
are fully answered. " 

"May we name this important thing which is to govern 
our actions?" asked Greatheart. 

''As the very essence of our Divine Master we count it too 
sacred for mortal tongues. I myself bear but a substitute. 
The true word is hidden. That is a short word and for that 
reason it is easily graven on men's minds if they so desire. " 

"May we describe its attributes and effects? Let us 
express our sentiments and see how far they have been 
affected by your praise of this inimitable thing and how 
much we may wish to obtain it." 

"You may try, Greatheart," said Charity. 

"I would offer as an expression of my sentiments an 
aphorism, a precept, that of Meldinus which you have 
heard, by observing which we may obtain unity: In essen- 
tials unity, in non-essentials liberty, in all things this most 
important thing which you have so strongly commended." 

"And now let me explain it, " continued Greatheart. "As 
to what are essentials, that involves the question of what is 
truth. There are but three sources of truth, the evidence 
of our senses, mathematical demonstration, and the Word of 
God. The first is liable to deceive, mathematical demon- 
stration never converted a man, and human interpretation 
of Scripture may err. 

"In the effort to define truth I might give an example. 
To deny that the Eighth Henry ever lived, a question of 
fact, would be a betrayal of the truth. To question whether 
he was a good or bad man, would be a matter of opinion, 
largely of comparison, and would be debatable. There is 
so much that is matter of opinion, and so much that may 
have extenuating circumstances, that we should be careful 
how we judge the actions of others. We must consider 
intention. We must accept such an excuse as a child gives 
when he says, ' I did not go to do it. ' We must recognise 
that truth is many sided and must be so, though many of us 
stand gazing at but one of its phases. We must recognise 



348 Other Sheep I Have 

differences in religious beliefs, even as God has made and 
recognised differences in nature. It is the law of the uni- 
verse, in both the organic and inorganic world. No two 
blades of grass, no two drops of water, no two birds or 
beasts, no two countenances of men, no two tastes, no two 
worlds are exactly alike. 1 We tolerate these differences 
and even count them valuable until we come to religion, 
then we not only regret them, but cannot abide them. But 
it is the mingling of sincere convictions that enables us to 
correct fallacies and rectify blunders. I approve the inclu- 
siveness of Anglic. Even Romanus, intolerant of others 
as he is generally regarded, tolerates in one communion his 
various ecclesiastical societies and in them recognises differ- 
ences which are as great as between different sects of 
Protestants. So much for essentials. 

"As for liberty in non-essentials, we must remember that 
liberty is not license. We hear every day numbers of foolish 
people speaking about liberty, as if it were such an honour- 
able thing. So far from being that, it is, on the whole, and in 
the broadest sense, dishonourable, and an attribute of the 
lowest creatures. Throughout the world, of the two abstract 
things, liberty and restraint, restraint is always the more 
honourable. 2 So much for liberty. 

"As to that important thing which is to govern all other 
things, though I may not name it, I, and I think all here, 
know what it is, can appreciate it, and be governed by it. 

1 What is the chief charm and glory of a holiday beyond the seas to 
the jaded worker; or even of a graphically written, vividly illustrated 
book of travel to the mentally exhausted toiler? Is it not the change 
of occupation, landscape, climate, people, customs, history, tradition, 
religion, political ideas, everything almost, which environs him in the 
foreign land? It is something as The Spectator forcibly if not elegantly 
remarks, "if you only have the gutters in a different place! " 

What was the most prominent feature of the great coronation gather- 
ing in London in 1902? Was it not the marvellous variety of races, 
representing the equally diverse lands and climes of the vast Empire 
which has been entrusted to our stewardship? — Frank Spence. 

3 Ruskin. 



But the Greatest of These 349 

When we are so governed we will not tolerate ignorance of 
our fellow men, for nearly all our religious misunderstand- 
ings and antipathies arise from the fact that we do not 
know each other well enough. Ignorance of each other's 
opinions and want of appreciation of each other's motives 
have often led us to impute false ideas and extravagant 
notions to each other, while a better knowledge would have 
united us in a common brotherhood. 

"Under the guidance of this thing, it will not be necessary 
to give up anything, but retain everything of value, that 
every one may have the benefit of all that is good. We 
shall look only at the good and not notice the bad. We 
shall not even mention subjects on which we are now sup- 
posed to be irrevocably opposed. Our speech will be 
mildness itself, but it will have more effect than all our 
previous disdainful sharpness of wit. 

"With such help even Church unity may become possible 
among Christians. With such help we can become again 
as a little child, with childlike faith, who is content not to 
inquire too far, is satisfied in the faith of his fathers and is 
willing that others should be also. This childlike faith will 
not come from intellect. We shall simply believe the 
Master's word as unquestionably and implicitly as we did 
that of our mother in infancy. This important thing alone 
will give a bond of unity such as membership in the same 
branch of the Christian Church cannot give, for a Christian 
at times has been found hating even his own brother. A 
brother who differs has been counted a greater enemy than 
a stranger, or one not of the Christian faith. Greater 
credit has at times been given to the virtues of Parsees, 
Confucians, Buddhists, Mohammedans, or Socinians than 
to those of one of our own household whose opinions are not 
as ours. 

"If we follow the directions of such a guide, even the 
distinctive lines between Roman Catholic and Protestant 
will fade away or at least be counted as of no moment. 

"Such guidance will make us appreciate the fact that a 



35° Other Sheep I Have 

sect, even the purest, noblest, and grandest, stands for a 
certain lordliness and exclusiveness, in that it separates its 
members from others whom it does not deny are believers 
in Christ. We will have to admit that no sect was ever 
made by the Master. 

"When we submit to such guidance, we shall be so busy, 
each with his own appointed work, that we shall not have 
the time to hold meetings to bring about unity, nor would 
they be necessary; nor yet would our work clash, for we 
would wish others to do all they possibly could and have all 
that rightfully belongs to them. 

"There is plenty of work to do right here among the needy 
in body or soul, even if we let the heathen go for a time or 
refer them to Zealot and his friends. There is so much 
physical suffering in the world, so large a section of human- 
ity that requires upliftment, so many of our own Christians 
to Christianise, that we might even omit the Jew from our 
present activities, whom we now look on as an unregenerate 
or very savage. After we have carried the Gospel to the 
unregenerate of our own faith, when we have turned the 
criminal from evil doing, when we have lifted the heavy 
hand of oppression from all who suffer, then we may try to 
persuade the Jew from the faith of his fathers, which has al- 
ways been more liberal than ours, in that it has always 
agreed that the righteous of all peoples have a share in the 
good world to come. 

"We should labour to do away with the obstacles. We 
need not, however, all try to work at them from the same 
side, but with but one object, to demolish them, some by 
the hydraulic method, some with picks, some with shovels, 
some with bare hands if too poor to buy tools, and it is not 
necessary to tell them to stop work until tools are provided. 
When we so work there will be a real union. It will be from 
below upward, by a real fellowship among the workers, 
because we will have grown toward each other, not by 
treaty between the high contracting parties ; and then it will 
be easy enough to arrange the details. Then we may again 



But the Greatest of These 351 

merit the commendation which an old heathen bestowed 
upon the early Christians: 'See how these Christians are 
devoted to one another.' " 

"I wish to give you my sentiment voluntarily, good 
Charity, " said Bapto. Not being prevented, he continued: 

"Our barriers are not of iron but of ice, which will melt 
away under the sun of such a Christian regard as Great- 
heart has been describing. There are so many people in the 
various portions of the Christian Church that have charac- 
ters so worthy of imitation, that we want to think as they do. 
Such people cannot be all wrong. The more such people 
there are, the more people there will be who will wish to 
copy them. Who would wish to erase from the history of 
Christianity the story of the Waldenses, the Lutherans, the 
Puritans, the Anglicans, the Methodists, the Presbyterians, 
the Baptists, the Congregationalists, the Moravians, the 
Jansenists, or the Quakers? Who would wish to erase the 
story of countless thousands among the Roman Catholics? 
Each is a facet in God's great diamond of truth, flashing 
prismatic hues, the union of which makes the white light. 
It is not given to any man, however great, or to any one set 
of men, to comprehend all truth; for, if it were, men would 
be infinite." 1 

"Am I under orders not to speak?" said Militant. "If 
not I would say that in my opinion, as we are organised, 
unity can never be brought about by hard fighting but by 
this needed thing. With that we may defy the devil to 
keep us apart. Our divisions leave him master of the field, 
particularly when we attack each other, often through 
nothing more than sheer jealousy, which has turned many a 
victory into a defeat. We should keep our own lines, they 
are but a part of the whole army, but when united effort is 
needed we can spring at once into the great line of battle and 
fight together. If by misunderstanding, in the hurry, you 
should miss your particular place, fall in somewhere, no 

X G. D. Boardman. 



352 Other Sheep I Have 

matter where, so that it is on the right side. Then you have 
the commission to fight, for there is no warrant like that 
given by this thing of which Charity has spoken. It is 
pitiful when God's children fight through greed and envy, 
but it is heartsome when they are willing to wrestle about 
the Gospel, for surely the end of it all must be peace. Ml 

"And I would give a sentiment, if I may," said Zealot. 
''I work among my heathens and I am directed to sing to 
them indiscriminately to the effect that they are vile and 
idolatrous, though many of them are of such a nature and of 
such belief that they are neither. At the same time we tell 
them that our souls are enlightened with wisdom from on 
high. This appears pharisaical, looks like self-conceit, and 
can only give offence to those I wish to reach. It does not 
help me in my work in the least. Under such circum- 
stances when I speak of this incomparable thing, I am 
accused of haughtiness and pride. If these heathens, many 
of them intelligent and deeply religious in their way, were 
to turn about and send messengers to us who would express 
such sentiments, we should not like it. 

"But under the guidance of this Divine attribute we shall 
do these things no longer, nor shall we unnecessarily offend 
these pagans by showing a contempt for their persons, their 
religion, their morals, their nationality; nor require of them 
a surrender of habits and customs which they cannot give 
up without cutting themselves loose from their traditions, 
which necessarily and naturally have become most sacred 
to them. We shall no longer be required to inform them 
that their ancestors are necessarily in hell because they have 
believed not as we do, on hearing which one heathen man 
under my ministrations withdrew from the baptismal font, 
preferring eternal damnation with his fathers to the bliss of 
the Christian heaven in the company of Christian saints 
and martyrs. When we so act my work will be carried on 
to better advantage, for it will be raised to a higher level. " 

1 After Ian Maclaren. His Mother's Sermon. 



But the Greatest of These 353 

"And I claim a right to give a sentiment," said Baptizo, 
and he proceeded: 

" I ask not by which name, among the rest 

That Christians go by, he is named or known; 

Whether his faith has ever been 'professed,' 
Or whether proven by his deeds alone, 

So there be Christhood in him, all is well; 

He is my brother, and in peace we dwell." 

"And I a sentiment," said Pilgrim, without waiting for 
permission : 

"Right is not of one party 
Nor truth of a single creed. " 

"And I may be heard," said Radic. "My grudge has 
been against Anglic and particularly against Earnest with 
his lamps and candles. But I now believe, through the 
influence of this thing, that even he has got beyond his own 
lines of demarcation, though he still cleaves to the things he 
likes ; so far beyond, that he can again appreciate me and 
mine as followers of the Master. In return I can even 
appreciate the goodness in his freaks and unfledged clergy 
with their monotonous readings, and can think that they do 
as they do because they believe it to be right. " 

"To that it is my wish to add," said Earnest, "that my 
sentiments reciprocate those of Radic, for whom I have 
sincere respect. I do not think that want of uniformity is 
equivalent to schism, much less that schismatics are always 
sinners. I wish for communion and spiritual fellowship 
with all, though this does not imply that I do not have my 
preference, for I do not hesitate to declare that I know of 
no organisation calling itself a church to compare with my 
own. While conceding, however, to the uttermost all the 
advantages to be derived from the fact that our Church has 
come down in a continuous stream from the fountain-head, 



354 Other Sheep I Have 

it is nevertheless true that no individual soul needs to 
wander back eighteen centuries to feel the thrilling touch, 
the close guidance, the all-surrounding care of the Personal 
Lord. If I refuse to recognise this fact, and regard many 
of Christ's own as outside the pale of His Church because 
they walk not with us, then I should feel that it is I, and not 
they, who am guilty of the sin of schism. I I hereby affirm 
that my Church authorises no man on earth to use one 
syllable of accusation or offence against any body of non- 
episcopal Christians." 

11 1 would not be behind my brother Earnest, " said Anglic. 
11 His sentiments show how little a spiritually minded man of 
large experience, strict churchman of our communion as he 
confessedly is, and immovable in his personal attachment to 
our historic order, depends upon the most convincing proofs 
of Apostolic Succession for the furtherance of unity. 2 I 
share his feeling deeply and sincerely. Of the fact of Apos- 
tolic succession in the Christian ministry, I have no more 
doubt than I have of the continuity of Apostolic faith in the 
Christian Church; or to put it more concretely, I have no 
more doubt of the orders of my brother Earnest than I have 
of the legitimacy of the title of the present King of England, 
and yet I neither presume to deny the grace of God which 
manifestly attends the ministration of non-episcopal divines, 
nor do I expect them to be induced to accept episcopacy by 
the force of controversial argument. The spirit of unity 
must come before the fact of unity, and that which gives me 
most joy in my brother's words is the spirit of unity which 
they express, and which I trust is spreading and deepening 
in our Church. 

"I have in mind at the present time two noble men, both 
men of God and ministers of Christ. One is a pastor of 
long experience and great piety, not of my faith, who cares 
for a worthy congregation of Christ's believers. The other, 

1 After Charles William Stubbs, Bishop of Truro. 
3 Said of Bishop William Croswell Doane. 



But the Greatest of These 355 

who is neighbour to the first, is as noble a man and labours 
in our particular field. Now when at last, in the Father's 
house, these two men stand before the Master they have 
served, with the in gathered fruits of their labours, a goodly 
company of those who have been rescued from sin and 
death, the Lord of the harvest surely will not fail to bestow 
alike upon each the gracious approval, ' well done. ' Nor is 
it conceivable that there, when eyes and hearts shall have 
been fully open, they will not rejoice together over what 
they have been able to accomplish, and each with humility 
acknowledge the other to have been a divinely accredited 
minister of the Gospel, of the grace of God. 

"Our Church does not only pray 'from false doctrine, 
heresy, and schism, good Lord deliver us, ' but also with all 
sincerity that other petition that the good Lord will deliver 
us from pride, vain- glory and all uncharitableness. It may 
well be doubted whether the sin of schism is that of which 
our Church is now in greatest peril. Its future safety 
depends more on the cultivation of this greatest of all 
Christian graces of which we have been reminded. " 

"And I would also give a sentiment," said Method. 

"Pardon the interruption, Method. This is urgent.' ' 
It was the Plain Business Man who spoke. He had looked 
beyond Charity to where the Moderator sat, and had 
noticed certain preparations as if for departure. "Will you 
not, Sire, if it is your intention to leave us, first give us your 
personal advice, your line of directions, what we are to do. 
Do not leave us with this business unfinished. Give us 
something definite. We admit that we have become con- 
scious that much has already been done which we did not 
appreciate before. But you will forgive me if I press for 
more now, for we may never see you again." 

The Moderator did not reply but Charity spoke for him. 

"I have been informed that our leader's orders were only 
to report. He will do so and it will be for your advantage. " 

"But we want to know more." 

"What more is needed?" asked Charity. "You have 



356 Other Sheep I Have 

been told what is the essential thing. Cultivate it. Nourish 
it. That is the key which will open every lock so that you 
may go unimpeded, as you would." 

"But you have not even given us the word," continued 
the Plain Business Man. "You have only described it. 
We may guess at it but we want it in black and white. " 

"It is too sacred to speak or even write unadvisedly," 
said Charity. 

"How then shall we come to a knowledge of it?" asked 
the Business Man. 

" May we whisper it? " asked Greatheart. 

"Yes, Greatheart," answered Charity. 

"It is a single word?" 

"Yes, Greatheart." 

"And in four letters?" 

"Yes, Greatheart. In your tongue." 

"Shall we letter it?" 

"Yes, Greatheart." 

"I knew it," shouted Method. "That settles it. The 
problem is solved. Let me give my sentiment. " 

"Yet a moment, Method," again interrupted the Plain 
Business Man. "We may never have another chance. It 
is for your benefit as well as mine. If, as you say, you know 
the word, let that go for the present. I want to ask many 
things. Will these here present come again? I want to 
know as to this unknown country. Shall we know each 
other there? How can we be sure that we shall get there? 
There are a million questions that I would ask of you 
Charity." 

"We are of the opinion, Charity," said the Moderator at 
length, "that you have not finished that which you were 
delegated to say. You have been over lenient with your 
interrupters. Continue." 

Thus commanded, Charity again began: 

"It is not best for you my fellow Christians, as has 
already been pointed out, that you, with your mortal 
natures, should know all these things now. Now you know 



But the Greatest of These 357 

in part and you can prophesy only in part, for human 
knowledge and prophecy are both alike incomplete. But 
when you have reached another existence in which all things 
are perfect, then all the things which are imperfect, including 
all this imperfect knowledge which you wish to overcome, 
will be done away. That change will be like passing from 
childhood to maturity. You will no longer speak as a 
child, as you now do, or understand as a child, or think as a 
child. You are now seeing things of our world as in an 
imperfect mirror, darkly. You get but glimpses and only 
within narrow limits. You can have but partial revelation. 
But when you are face to face with the Master, you will 
know even as you are known. To you now the things 
which are seen are temporal, but the things which are not 
seen are eternal." 

Charity pausing as if he had finished, Method again 
urged that he be permitted to give his sentiment. Not 
being hindered he began : 

"For over this Church's portal, 
Each Pillar and Arch above, 
The Master has set His signet, 
And graven His watchword " 

The sentiment was not concluded. There was confusion 
in the vast assembly. In trying to ascertain the cause 
Method glanced toward the Moderator and noted that his 
place was empty. The presiding officer had departed and 
the sittings were over. 



PSI 

Eye hath not Seen, nor Ear Heard, the Things 
which God hath Prepared 

AND here I, the mortal writer of these pages, bear wit- 
ness to the further things which came to pass upon 
this earth in connection with these celestial visitors. 

While Method was speaking I had received a summons, 
not in words, but as unmistakable as it was irresistible, to 
follow the Moderator who withdrew, together with the other 
members of the Commission. The party consisted as before 
of its presiding head, with Charity, Peace, and the two 
recording angels. I noticed that the Old Man who had 
been a witness followed them closely. He did so willingly 
and confidently as if by command, and with a great joy 
showing in his countenance. He passed near me and I asked 
why he thus followed. 

" The Master has called me, " said he. "I go as they go. " 

We were without, and around us were gathering many 
from the assembly, all sorrowful, for it was now fully evident 
that these kindly visitors were to remain no longer. He, 
who had presided as the Moderator during the sessions, 
was in the act of giving his directions for the journey when 
a heavenly messenger came among us. My recollection is 
indistinct, but I feel convinced that this being was the same 
who had first called me to the Master's service. 

Of this wondrous being our leader asked : 

"You have a message for us?" 

"Yes, Sire," was the reply. 
358 



Eye hath not Seen 359 

"Take it Charity and read, and aloud," was the com- 
mand. Charity did so. Thus it read : 

"To all my faithful people, this greeting: 

"Now the Lord of Peace Himself give you Peace always 
by all means. 

"Peace I leave with you. 

"My Peace I give unto you. 

"Not as the world giveth, give I unto you." 

As the reading was concluded the leader remarked : 

"You then, Peace, are to remain. We go." 

"An inestimable gift," said the Old Man. 

Immediately the celestial visitors departed and were 
carried up into the heavens and with them went the aged 
one. I alone was allowed to remain for a few moments, 
possibly for a reason, that I might witness what followed. 

Standing by Peace I observed the bewildered multitude. 
At first they watched those departing. Then they became 
conscious that one celestial, Peace, remained. As they 
became assured of this they gathered around, showing the 
greatest joy, some in their joyfulness kneeling and wor- 
shipping as if before a God, others assured themselves that 
the sight was not a vision by touching the celestial's gar- 
ments and even by kissing them. 

"And you are to remain?" said Greatheart, who had 
forced his way to the front rank. He had followed, and as 
nearly as the throng would permit, as soon as he had seen 
the leader depart from the assembly; and after him had 
come all who had taken a prominent part in the proceedings, 
and many others, more than could get near the spot where 
we were gathered. 

"Yes, friend Greatheart," replied Peace "It is the 
Master's will. I remain until you drive me away. That is 
not difficult however if you so desire." 

"God forbid," said Greatheart. 

Immediately there was great pressure from all around to 
get near, to see, to hear, to speak to the one who had thus 
been left as a legacy from those who had been with us. The 



360 Other Sheep I Have 

women were particularly pressing. One whose clothing was 
of the darkest hue, indicating by that outward token a 
great bereavement, succeeded in reaching the visitor and 
spoke to him: 

"Will you tell me, dear Peace, of the hereafter? Are 
those I love there, and are they happy ?" 

Another woman pressing forward asked: 

"Is there a torture? Mine was a good boy at heart, but 
wild." 

Another asked, "Shall I meet my loved ones, my chil- 
dren? Shall I know them?" 

Still another asked, "Is my father safe? Shall I meet 
him?" 

"And my husband?" asked another. 

"And my baby? Where is he? He was not baptised, " 
was the query of another. 

To all these Peace, with kindly face and listening atten- 
tively, did not for a time reply. Then he motioned for 
quietness and said: 

" I will give you the Master's message. 'I will not leave 
you comfortless. I will come to you. And I will pray the 
Father and He shall give you another Comforter. Ye shall 
be sorrowful but your sorrow shall be turned into joy. 
Sorrow and sighing shall flee away. ' And you shall see His 
face." 

"Will they come again?" asked another. "They who 
have just gone?" 

Peace replied : 

" In the Master's good time. Wait. Again the Master's 
message. ' And what I say unto you I say unto all, Watch, ' 
and for the Master Himself, for the message further says 
'Behold I come quickly and my reward is with me.' " 

"Shall we live again?" anxiously inquired another. "I 
know we shall but I want you to say so. It would be such a 
comfort. " 

"Again the Master's message, 'Because I live, ye shall 
live also.' " 



Eye hath not Seen 361 

"I want assurance," said another, "as more important 
than all else, that my sins are forgiven, so that I may 
inherit the Kingdom." 

"Again the divine message," said Peace. " 'Though 
your sins be as scarlet they shall be as white as snow.' " 

"But how shall I avoid them in future?" persisted the 
inquirer, and Peace again replied : 

" 'In all thy ways acknowledge Him and He shall direct 
thy paths. He that overcometh shall inherit all things.' " 

"But I am weary, how can I overcome?" 

"Again a message, " said Peace. " 'They may rest from 
their labours and their works do follow them.' " 

"But I would know how, — when. O Peace, tell me." 

"Would you be any better, Mortal, for knowing?" was 
the reply. 

At this point I was no longer permitted to listen. An 
irresistible impulse compelled me and I was caught up as 
they had been and was again with the celestial party on 
their return journey through space. 

As we started, a new thing of interest attracted my 
attention, which, as we neared it, proved to be nothing less 
than a great river composed entirely of human beings, all 
travelling and in one direction, which was the same as that 
we travelled. 

Turning to Charity, in the absence of Peace, who had 
been my kindly instructor on the inward journe}^ I asked: 

"What may these be? Whither go they and why?" 

"These are they," replied Charity, "whom the Master 
has called. They go up continually day and night and 
while the world endures." 1 

1 There is a country into which there is to-day a yearly immigration 
with which no other country in any age has had anything to compare. 
Every year thirty-five millions of people, or one-half the population of 
these United States, enter its ports and crowd its fields as new-comers 
and colonists. Every month there are three millions, every day, while 
we sleep and rise, one hundred thousand. Of these, one-third are nom- 
inal Christians, two- thirds are heathen. These immigrants come from 
every land, every climate, every tongue. They are of every age and 



362 Other Sheep I Have 

"And why saw I not these as we came to earth ?" 
"You were otherwise occupied and absorbed, in things 
which you had not seen before, things of greater moment, 
so that you could notice naught else. " 

As we journeyed, I watched this strange procession. At 
times, among the countless numbers, I recognised those 
whom I had known or knew of on earth. At times some 
wandered from the throng and joined our party, which thus 
became enlarged in numbers. Some of these remained 
with us, but others seemed not to find congenial company 
and withdrew of their own choice. Among these latter I 
noticed some who had been of the best reputation in the 
world, while among those who remained were many lowly 
people of whom I had never heard. As I tried to dis- 
tinguish the characteristics, by reason of which some came 
with us, as if by right, and others were left behind, it 
gradually became apparent to me that here, with these 
heavenly representatives, human credentials were of little 
moment, whether as a Romanist, a Protestant, a strict 
observer of ritual, a member of an historic church, or of any 
sect, they all were of little value to those who were about to 
be examined by a trial of their hearts. 

Again I appealed to Charity for information : 

"Why is it that we are thus kept in ignorance while we 

are on earth as to which is the proper way in which to walk? 

Why are we not told which is the proper church, the proper 

doctrine, the proper dogma, as to what is right, what is 

station and condition, — princes and peasants, young men and maidens, 
old men and children. It was to this marvellous country that an Indian 
officer referred, when, after describing his skirmishes, battles, sieges, 
personal encounters, hair-breadth escapes, outbreaks of mutiny, reverses 
and victories, he paused with the observation, " I expect to see something 
much more remarkable than anything I have been describing." As he 
was seventy years of age, and was understood to have retired from 
active service, his listeners failed to catch his meaning. There was a 
pause, and then he said, in an undertone, " I mean in the first five min- 
utes after death." — Walker Gwynne, Some Purposes of Paradise. New 
York, Edwin S. Gorham. 



Eye hath not Seen 363 

truth, the one thing on which we may all agree? It would 
save so much doubt and trouble and more men would be 
saved." 

Charity turned to me reprovingly. 

" Mortal, we have but one law of obedience in our country, 
as you should know. It is the Master's will. That is 
enough. We are content. We ask not why. " 

From this point there is a blank in my recollections. I 
must have become as though unconscious. When my human 
consciousness returned, I was sitting in my study as I had 
been when first called, but with the pile of manuscript 
before me, containing a portion of this record, which I have 
since amplified and corrected as my memory served me, 
until it has become what is here set forth. 



OMEGA 
The Prayers of David the Son of Jesse are Ended 

SO said the Psalmist and so he taught, but were they? 
He may have ceased asking, but the prayers were not 
ended while they were in progress toward that far country 
in which liveth Majesty, nor while the gracious answers 
were in process of return. 

One fixed opinion I have gathered through these pro- 
ceedings. It is that whatever may be the status of unity 
throughout the Church militant of earth, it has an immense 
and a growing clientage among the glorious throngs of the 
Church triumphant in Heaven. 

But there is one thing I had almost forgotten. 

As I recollect the occurrence, it must have been just before 
I left the celestial party to continue its homeward way and 
I, the mortal, returned to my earthly abode — probably 
just before Charity had rebuked me for trying to pry into 
secrets which did not concern me with his unanswerable 
formula: "It is the Master's will. That is enough. We 
are content" — that he had put into my hand a paper which 
he informed me was the prescription the Doctor had written 
at the close of his testimony and which the Moderator had 
ordered into his temporary custody. He gave it to me with 
this injunction: 

"On earth read and make it public. It was so ordered. " 

Now that my task is otherwise finished, I have recalled 
this command and hasten to do as directed. The Prescrip- 
tion reads as follows : 

364 



The Prayers of David are Ended 365 

"Of May (not Must) a great deal. 

Of Moderation (not Excess) the proper amount. 

Of Inclusiveness (not Exclusiveness) a sufficient quantity. 

Of Love (of first purity, if you are so fortunate as to find 
it) more than all combined. 

Apply personally, in these proper proportions, and 
gradually." 



APPENDIX I 
The Extent of the Universe 

THE extent of the universe is not easily appreciable by 
mortal minds. Put into figures it means nothing. 
Ten quadrillions on paper means to the mind no more than 
a million and without means of comparison even that can- 
not be grasped. The human mind must have something 
tangible by which to judge. 

Our ordinary models and diagrams of the heavenly bodies, 
even of our own solar system, are misleading because in 
such models and diagrams, if practicable for ordinary use, 
we cannot combine relative sizes and distances though each 
can be shown separately. Thus, to compare the orbit of 
Neptune with the diameter of the earth, we should have to 
represent the former by a circle 550 feet in diameter, while 
the diameter of the earth would have to be represented by 
a globule less than tJo" of an inch in size. To compare the 
earth and its moon on a scale of relative size, we should use 
a marble of one half -inch diameter to represent the earth 
which has a diameter of 8000 miles and a bead of § of an 
inch diameter to represent the moon. To compare those 
relative sizes with the relative distances we should have to 
place the half -inch marble and the one-eighth-inch bead at 
a distance of fifteen inches from each other. But to combine 
these two with something which will also show relatively 
the size and distance of the sun, we must use a ball four 
and one half feet (fifty-four inches) in diameter to represent 
the sun, against the half -inch marble and one eighth of an 
367 



368 Appendix I 

inch bead, and put a distance of 495 feet (5940 inches) 
between the representatives of the sun and the earth. To 
appreciate the difference in sizes, conceive if you can the 
fifty millions of moons, whatever that may mean to your 
mind, which are necessary to make up the bulk of the sun. 
Place that many moons in line and they would reach around 
the orbit of our outer planet Neptune. It would take five 
hundred earths to make up the bulk of the sun. To try 
to realise that, think that the largest vista the human eye 
can possibly take in at one time on the earth's surface is 
but one millionth part of that surface, and that the whole of 
that surface — a million times what one can ever see from 
the highest point attainable — is but one earth of which it 
would take five hundred to make the bulk of the sun, while 
the sun itself is but one out of known millions of such 
bodies. 

As to the ordinary methods of comparison by the speed 
of railway trains, cannon-balls, and light, they may be sum- 
marised thus: 

Take our smallest celestial distance, that from the earth 
to the moon. A cannon-ball at a speed of one thousand 
miles an hour would require ten days in which to reach the 
moon. Calculate for yourself how much slower a railway 
train would be at the high speed of fifty miles an hour. 

Now compare this moon distance with that from the 
earth to the sun and at once the figures representing the 
time required by railway trains and cannon-balls become 
unmanageable and more so when we come to fixed stars. 
A cannon-ball from the earth to the nearest fixed star would 
take five millions of years to reach it. Something incon- 
ceivably faster such as the speed of light is then necessary 
as a measure. This speed, taking eight minutes to travel 
from the earth to the sun, may become a million years 
between fixed stars. 

The stars which we see belong to nebulae, the most of 
them to the nebula of which our sun is a part and the distant 
edges of which as it stretches away into space forms to our 



Appendix I 369 

eyes our Milky Way. Some indistinct distant point of 
light is all we see of some other nebula of like proportions. 

Let us try to count up the worlds represented. 

The unaided eye in the northern hemisphere, the night 
being clear, sees but about one thousand stars discernible 
as such. The Milky Way is not resolvable into stars to the 
naked eye. It contains say 20,191,000 suns, each probably 
surrounded by, on an average, about fifty planets, a total 
1,000,955,000 stars — a thousand million and but the north- 
ern half of our visible universe. By the telescope we 
know of at least 3000 milky ways like ours to say nothing 
of unknown ones. This would make a total of 6,000,000,000,- 
000 worlds, finished, unfinished, or done for, which if they 
could pass before us at the rate of one a second would take 
for the passage 190,260 years. 



SIR JOHN HERSCHEL'S METHOD 

Sir John Herschel's method of showing the relative sizes 
and distances of the members of the solar system was as 
follows : 

Choose any well-levelled field. On it place a globe two 
feet in diameter to represent the sun; Mercury will be 
represented by a grain of mustard seed, on the circumference 
of a circle 164 feet in diameter for its orbit; Venus a pea, 
on a circle of 284 feet in diameter; the Earth a (somewhat 
larger) pea, on a circle of 430 feet; Mars, a rather large 
pin's head, on a circle of 654 feet; the asteroids, grains of 
sand, in orbits of from 1000 to 1200 feet; Jupiter a mod- 
erate sized orange, on a circle of half a mile; Saturn a small 
orange, on a circle of four-fifths of a mile; Uranus, a full 
sized cherry, on a circle more than one and a half miles; 
Neptune an extra sized cherry, on a circle of two and a 
half miles in diameter. 

It is needless to say that Sir John's method for actual 
visible demonstration is impracticable. 



37° Appendix I 

MORE EXACT FIGURES 

The eight planets that form our solar system are: Mer- 
cury, distance from the sun, 35,000,000 miles; diameter 
3000 miles; revolution around the sun, 88 days. Venus, 
distance 65,000,000 miles; diameter 7600 miles; revolution, 
225 days. The Earth, distance, 92,500,000 miles; diameter, 
7918; revolution 365.26 days. Mars, distance, 141,000,000 
miles; diameter 42 11 miles; revolution 687 days. Jupiter, 
distance, 481,000,000 miles; diameter 86,000 miles; revo- 
lution, 11.86 years. Saturn, distance, 882,000,000 miles; 
diameter 70,500 miles; revolution 29.46 years. Uranus, 
distance, 1,744,000,000 miles; diameter, 31,700 miles; revo- 
lution 84 years. Neptune, distance 2,780,000,000 miles; 
diameter, 34,500 miles; revolution 165 years. 

The sun is 865,000 miles in diameter. The moon is about 
2200 miles in diameter and is distant from the earth about 
240,000 miles. 






APPENDIX II 
The Beginning of Early English Christianity 

WHEN our Lord was born, England and Wales were 
occupied by two separate peoples, the Gaels, near 
Wales and Cornwall, and the Britons, the latter by no 
means barbarous, having a religion with a priesthood and 
an elaborate ritual. Julius Cassar, in 55 a.d., failed in his 
effort to conquer Britain, and again failed in the following 
year. One hundred years later Britain was conquered and 
became a Roman province, during what might be called the 
Apostolic era. Rome put down Druidism, a menace to 
Roman supremacy, but put nothing in its place. Christian 
soldiers with the Roman armies helped to introduce a 
knowledge of Christ, but without much result until the 
end of the second century when a profound impression was 
made upon both Celts and Britains, but the Church order 
among the Celts differed from that among the early British 
Christians. Britains by the end of the third century had 
begun to surrender themselves to the religious influence 
of their conquerors, as they learned their language and 
assimilated their manners. By the fourth century there 
were British scholars like Pelagius capable of taking part 
in the theological controversies of the time. He was a 
thinker and a scholar. Certain of his original views were 
condemned as heretical. A deputation of bishops of the 
Galican Church was sent over to confer with the British 
bishops who sided with Pelagius, and the British bishops 
37i 



37 2 Appendix II 

seemed unwilling to surrender their views. It is clear that 
by the early part of the fifth century Britain was a Chris- 
tian land and the Church occupied a recognised position 
in Western Christendom. 

In 409 a.d. the Roman power in Britain waned and the 
legions were withdrawn. Without them the Romanised 
Britains could not prevent the incursions of the Teutons, 
the Jutes, Saxons, and Angles, which pushed the Britains 
westward until, when the sixth century was coming to an 
end, the whole east country was in subjection to the new 
conquerors. These conquerors were heathen. The Britains 
took refuge with the Gaels of the west, and the Gaelic and 
British churches were somewhat drawn together by suffer- 
ing. They did not strive to convert the English folk. The 
British Church was losing touch with Christian communi- 
ties on the Continent, and was tending to become an isolated 
body and narrowly exclusive. But a Scotic Church had 
been growing up in Ireland, so called because the inhabi- 
tants were then called Scots or Scoti. In the fifth century 
came Saint Patrick, a Britain, born in 389 a.d., near the 
mouth of the Severn. As a boy he was carried to Ireland 
as a slave, where he remained six years. Then he escaped 
and returned home. He came back as a Christian mission- 
ary, planted the Gospel in Ireland, and died 461 a.d. From 
the Church which he planted in Ireland came two mission- 
aries. One, Columban, born in Leicester in 543 A.D., tried 
to improve professing Christians and reform monastic life. 
In 588 A.D. he crossed to Frankland (France) where his 
work was greatly blessed, and he died in 615 a.d. The 
other, Columba (or Columcille), was born in Ulster, 521 
a.d. Previous to his birth a Britain named Ninian, a pupil 
of Martin of Tours, had tried, in 395, to convert the heathen 
Picts of Galloway. He spread the Christian faith as far as 
the Grampions, but the work did not last. 

Some Irish Scots had settled in what is now Argyleshire, 
and they and the Picts to the east and north of them appear 
to have been heathen. Columba, to work among these, 



Appendix II 373 

left Ireland in 563 and, with twelve companions, took up his 
abode in the Island of Iona on the coast of Mull which from 
that time became the centre of missionary activity and the 
home of generations of holy men, through whose labours the 
propagation of the Gospel was effectively carried on. This 
centre furnished many zealous missionary bishops. 

Among the companions of Columba in his island home, 
two are named who were not Britains or Scots, but of the 
Saxon people, the fierce invaders with whom the British 
Church would have nothing to do. These ''Saxons" were 
the first fruits of the English folk gathered into the garner 
of the Lord. 

The King of Kent, one of the Saxon kingdoms, married 
a Christian wife in France who brought with her a chaplain 
to St. Martin's Church in Canterbury but the British 
Church was holding out no hand to evangelise the heathen 
people. 

A year or two before the great Gregory was elected Bishop 
of Rome, in 590 a.d. as Gregory I., he was in the slave 
market at Rome where he was attracted by the beauty of 
some fair-haired boys exposed for sale. "Of what nation 
are these?" he asked. "Angles, heathen Angles," was the 
reply. "Nay angels might they be, were they only Chris- 
tians." 

From that hour his dearest wish was to send a special 
missionary for the conversion of the English folk, and a 
Roman monk Augustine, with a large party of helpers, 
arrived in Kent in 597. Augustine became a territorial 
bishop, later Archbishop of the English folk with his See 
at Canterbury, and as such, on the receipt of letters from 
Gregory in 601, he invited the British bishops to a con- 
ference to try to secure joint action for evangelising the 
heathen English. The English bishops would have none of 
him. At this conference one of the subjects of heated 
dispute was the time for keeping Easter, which the British 
and Scotic churches kept upon a different day from the 
Christians on the Continent of Europe. Augustine returned 



374 Appendix II 

to Canterbury and spent all his energies in making that the 
centre of Christian life, and in providing for a permanent 
organisation. 

The Scotic Christians had begun their splendid mission- 
ary activity but there was no harmony between them and 
the smaller Christian body organised by Augustine. But 
another conference was held at which the long standing dis- 
pute as to Easter was settled, and the church of England 
began to be an organised unit. In the missionary activity 
those trained in the Scotic schools, both of Columba at 
Iona and of Columban in France, were prominent. 

Compiled from "The Beginnings of English Christian- 
ity," and "The Beginnings of the English Church," in 
Penny History of the Church of England, by Augustus Jes- 
sopp. London, Society for Promoting Christian Knowledge. 









APPENDIX III 
The Early Anglican Church 

WHEN Augustine, the Italian monk and missionary, 
sent out by Gregory the Great to convert the 
Angles of Britain, reached the sphere of his mission in 597, 
he found in hiding there a regularly organised Christian 
church, with its own distinctive characteristics and its own 
peculiar rites and ceremonies. 

In the year 12 15, the three estates of the realm of England 
drew up at Runnymede, in defiance of the base betrayal 
of their liberties by the king, the Magna Charta, the first 
article of which reads, "The Church of England shall be 
free, and her rights and liberties respected." 

Three hundred years after, the English Parliament, fol- 
lowing up the petition of convocation to the king, passed 
an act in 1533, declaring that "the Crown of England was 
imperial, and the nation a complete body in itself, with full 
power to give to all manner of folk justice in all cases, 
spiritual as well as temporal, without restraint or appeal 
to any foreign power or potentate ; the body spiritual having 
power when any cause of the law divine happened to come 
into question to declare and interpret by that part of the 
body politic called the spiritual, now being usually called 
the English Church ... all doubts without the inter- 
meddling of any exterior power." 

The Church which Augustine found in hiding through 
the violence of its enemies was a Church which had already 
vindicated its claim to catholicity by the part which it had 
375 



376 Appendix III 

taken at the Council of Aries, in 314, against the schism of 
the Donatists; and had received imperial recognition at the 
Council of Ariminum in 359, where British bishops were 
present. 

When, in the year 603, Augustine first came into direct 
personal contact with the British Church, he found it differ- 
ing from the Roman Church in its time for observing the 
Easter festival, in its mode of administering the rite of 
baptism, in its form of tonsure, and in consecrating to the 
Episcopate by one bishop only. These points of difference 
were, without exception, questions of rites and ceremonies 
only. 

It is manifest that no one of these points of difference 
between the Roman and the British and Scoto-Celtic 
churches was in itself of sufficient importance to be regarded 
as a ground of separation. While it is true that in order to 
insure the integrity of the succession, the canon of the 
Council of Nice requires three consecrators, it is equally 
true that the validity of the rite depends not upon the 
number of consecrators, but upon the fact that the grace 
conferred shall be conveyed through the channel of a 
successor of the Apostles. The real question at issue was 
the right to differ in things, not essential, as claimed by the 
Churches of Asia Minor in the Apostolic Age upon the one 
side, and the claim to absolute authority and conformity on 
the other. This [latter] the Church of England has always 
refused to acknowledge, as opposed to the practice and 
teaching of the Apostolic Age, and at variance with the 
liberty which Christ Himself bestowed upon the Church, 
when, in view of the exigencies of the future, He neither 
established a form of polity, nor provided for an unvarying 
ritual. . . . 

Nor was it by accident we may believe that Theodore 
of Tarsus (Canterbury, a.d. 668-690), educated under the 
influence of the same Greek schools which made Saint Paul 
the chosen Apostle of the Gentiles, was the man selected 
for the work of fusing a mere collection of missions among 



Appendix III 377 

a few scattered tribes into a national [English] church, under 
one head; and united together by the points and bands of a 
properly arranged system of ecclesiastical jurisdiction. It 
was the Church of England which first laid the foundations 
of national unity. What Augustine failed to do, Theodore 
accomplished; and he accomplished it without any com- 
promise of principle, either on the one side or the other. 
When Wilfred of York refused to consent to the division 
of his vast diocese, and made the new condition of things 
a ground of excuse for an appeal to Rome, Theodore refused 
to obey the summons to leave the country and attend a 
Council at Constantinople. He set at naught the anathema 
against any one who should resist the decree for the rein- 
stating of Wilfred. As Theodore refused to acknowledge 
the undue influence of authority from without, so also he 
sought to harmonise into one the conflicting elements 
within. He took occasion to unite together the Roman and 
the British lines of succession, by making the saintly Chad 
Bishop of Lichfield as a reward for his meekness, in not 
turning his previous ordination into a bone of contention; 
and accepting the more canonical ordination of the Nicene 
canon, to make surety more sure. The ground taken by 
Theodore in the matter was sustained by the Council of 
Clovesham in 747, which, when Cuthbert, Archbishop of 
Canterbury, proposed to refer difficult questions to the 
Bishop of Rome, refused to compromise the dignity of their 
church, and declared the Archbishop of Canterbury to be 
its supreme head. The action of the Council was one which 
had already been taken by the North African Church, and 
the churches of Cappadocia, Galatia, and Bithynia. 

But it is to Runnymede and to the events connected with 
the passing of the Magna Charta, we must turn for the most 
noteworthy illustration of the English Church as the de- 
fender of civil and religious liberty. John, the basest king 
that ever sat upon the throne of England, was guilty of the 
double sin of betraying, for his own personal aggrandise- 
ment, both the civil and religious liberty of the people of 



37$ Appendix III 

England. When he failed to have his own creature ap- 
pointed to the throne of Canterbury, he compromised with 
Innocent the Third, and in order to gain him over to his 
side, he consented to hold his crown and kingdom as a fief 
of the Roman See. The answer of the English Church 
people, headed by Stephen Langton, was in effect: "No 
Italian priest shall tithe or toll in our dominion." 

Thomas Richey in "Presentation of the Anglican 
Church," The World's Parliament of Religions. 



APPENDIX IV 
The Independence of the Church of England 

THE Church of England must ever look upon Anne 
Boleyn with downcast eyes full of sorrow and shame. 
By the influence of her charms, Henry was induced to take 
those steps which ended in setting the Church of England 
free from an uncatholic yoke ; but that such a result should 
be produced by such an influence is a fact which must 
constrain us to think that the land was guilty of many sins, 
and that it was these national sins which prevented better 
instruments from being raised up for so righteous an 
object. . . . During the progress of the divorce business 
it had gradually been growing upon men's minds that 
whether the King was right or wrong in his endeavours to 
put away an old wife and take a young one in her place, 
the Pope was assuredly claiming a more than usually 
extravagant authority by the course which he was pur- 
suing. . . . 

It cannot but have been, indeed, that the papal office was 
brought into great disrepute by the miserable vices and 
secularity of those who occupied it; and for sixty years, to 
say no more, before the final breach was made, there had not 
been a Pope, except Clement VII., who could be called even 
a decent Christian. . . . 

What jurisdiction the Papal See had over the Church of 

England was already rotting away before Henry VIII. 

laid the axe to its roots ; and it was moral rottenness which 

made its destruction so comparatively easy. ... If any 

379 



380 Appendix IV 

man will look down along the line of early English History, 
he will see a standing contest between the rulers of this 
land and the bishops of Rome. The Crown and Church of 
England, with a steady opposition, resisted the entrance 
and encroachment of the secularised ecclesiastical power 
of the Pope in England. The last rejection of it was no 
more than a successful effort after many a failure in strug- 
gles of the like kind. . . . 

In petitioning the King [ 1 531] to abolish one of the many 
payments exacted by the Pope [the Annates] the Convo- 
cation also prayed that in case his Holiness should persist 
in requiring such payments, the obedience of England 
should be withdrawn altogether from the See of Rome. . . . 

This declaration of independence on the part of the 
Church of England originated with the clergy in the Con- 
vocation of 1 53 1, and not with the King or the Parlia- 
ment. . . 

The appellate jurisdiction of the bishops of Rome origin- 
ated in the just respect which was felt in early ages for their 
position as the first bishops of the Roman Empire and of 
Christendom itself. But appeals were then of a voluntary 
kind, having the nature of applications for advice rather 
than that of applications for judicial decisions. 

John Henry Blunt. 



APPENDIX V 
The Organic Continuity of the Church of England 

THE Reformers never for an instant professed to be abol- 
ishing the old Church of England and founding a new 
one. ... It was always recognised by her rulers that the 
vital organism of a Church consists of three things: (i) an 
Apostolically descended Episcopate, (2) a Sacerdotal Min- 
istry, and (3) valid Sacraments. In these three particulars 
the Church of England has always been conspicuously 
distinguished from every Protestant community, English 
or foreign; and in these three particulars the Reformed 
Church of England is as entirely identical with the pre- 
Reformation Church of England as a man who is at one 
time in sickness and at another in health is the same man, 
or as a vine which has been pruned is the same vine that 
it was before it was pruned. . . . 

In accordance with this Reformation principle the great- 
est possible care has always been used to keep the episcopal 
succession unbroken. The Mediaeval Church held its title 
to that succession by several lines of spiritual ancestry, 
but most distinctly of all, by one line which descended from 
the Apostles to Archbishop Theodore (a.d. 668-690) through 
the earlier bishops of Rome, all of whose names are his- 
torically known, and by another line which descended from 
the Apostles through the bishops of France to Archbishop 
Berthwald (a.d. 693-731). From the Mediaeval Church 
the succession descended to Archbishop Cranmer and his 
contemporaries through nearly a thousand bishops. . . . 
381 



382 Appendix V 

A crisis involving some danger arose in the beginning of 
Queen Elizabeth's reign, when most of the Marian bishops 
refused to take part in the consecration of others; but this 
crisis was safely passed by the consecration of Archbishop 
Parker, Bishops Grindal, Cox, Meyrick, and Sandys, at 
the hands of Bishops Barlow, Hodgkins, Coverdale, and 
Scory, all of whom had been bishops before Queen Mary's 
accession, and the first two of whom had been consecrated 
long before the death of Henry VIII. . . . 

Strict provision was made for the continuation of the 
ancient sacerdotal order as well as for the continuation 
of the ancient episcopal order. ... 

John Henry Blunt. 



APPENDIX VI 
The Nag's Head Fable 

THE consecration of Parker brought him into a direct 
lineal succession with the mediaeval bishops, and there- 
fore with the primitive bishops of the Church of England, 
and also, singular to say, with the Bishops of Rome, for 
Hodgkins, Scory, and Coverdale had been consecrated by 
Cranmer, Hilsey, Stokesley, and others, while one of the 
bishops, Clerk of Bath and Wells, who took part with 
Cranmer and Voysey in the consecration of Barlow, had 
been consecrated at Rome by Roman bishops. . . 

But as the Episcopal succession of the Reformed Church 
of England was thus made for a time to depend on a single 
link of the chain, a great temptation fell in the way of 
unscrupulous controversialists to show that this link did 
not really exist, and that consequently there was no con- 
tinuity of Apostolic Succession between the ancient and 
the Reformed Church. A story was therefore trumped up 
in the year 1604 by a Roman Catholic priest named Holy- 
wood, or more sonorously, John de Sacrobosco, to the effect 
that Parker's alleged consecration had been a mere bur- 
lesque ceremony, performed at a tavern in Cheapside 
known by the name of the Nag's Head. This story, 
repeated with varying details by multitudes of Roman 
Catholic writers, until it was repudiated by Dr. Lingard, 
alleged that those who were nominated to bishoprics by 
Queen Elizabeth all met at the Cheapside tavern, where 
Scory, having been inhibited by Bonner from performing 
383 



384 Appendix VI 

any episcopal functions within the Diocese of London, 
hastily laid a Bible on Parker, bidding him rise up Arch- 
bishop of Canterbury, Parker then doing the same to Scory 
and the rest. 

It is marvellous that any writers with the least sense of 
responsibility should have printed and reprinted so strange 
a story without adducing a scrap of contemporary evidence 
in support of it. The fiction was never heard of until 
forty-five years after Parker became Archbishop of Canter- 
bury, and was opposed to all the well known and recorded 
circumstances of the case. But when attention was drawn 
to this fiction, a mass of documentary evidence was pro- 
duced which placed the consecration at Lambeth beyond 
a doubt. This, with some additions, has been collected 
together in a most authentic form in recent times. 

The truth is that very elaborate care was taken by the 
Queen and her advisers to secure at every point the legal 
form of Archbishop Parker's appointment. 

Appendices IV, V, and VI are from The Reformation of 
the Church of England, by John Henry Blunt. London, 
Rivingtons. New York, E. & J. B. Young & Co. Later 
authorities, such as Richard Watson Dixon and John 
Stockton Littell, concur in the statements more concisely 
given in the earlier authority. 






THE TESTIMONY 

Of Representative begins on page 48 ; of Militant on 
page 56; of Romanus on page 57; of Magnate on page 58; 
of Objector on page 73; of Encourager on page 75; of 
Protest on page 93 ; of Greatheart on page 106 ; of 
Luthrem on page 125; of Anglic on page 129; of Conser- 
vative on page 152; of Presbus on page 158; of Method on 
page 177; of Radic on page 190; of the Plain Business 
Man on page 196; of Wouldbe on page 208; of Bapto on 
page 223; of Baptizo on page 226; of Puritan oh page 231 ; 
of Pilgrim on page 233 ; of Zelotes on page 269 ; of Zealot 
on page 256; of the Friends of Anglic on page 264; of the 
Doctor on page 303 ; of the Old Man on page 324. 



385 



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